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SHAKER VILLAGE, Alfred, Maine. 







! 











SKETCHES 



OF 



“Shakers and Shakerism.” 



The present seeking of society, in all departments of life, 
is toward the “ Undiscovered Country ,” “ The Facts Behind 
the Scenes .” At a time in the world’s history when so much 
interest prevails relative to the question, “ If a man die 
shall he live again ? ” whoso reveals the esoteric workings 
of theories, theologies, principles of science, art, experi- 
ments that are moulding society to-day, confers on it a 
blessing. But, to give an interesting and satisfactory di- 
gest of the history of a people, little known, and some- 
times classed, perhaps ignorantly, with Mormons and the 
Oneida. Community; in relation to which the Shakers are 
the absolute antipodes in relation to faith and practice, in 
the moral , social and sexual relations , is like the attempt 
to put a bushel into a pint. 

Who the Shakers are. 

They are a people whose embryotic origin is found in 
the Revolutionists of Dauphine and Yivarais, France, 
about the year 1689. Some of these went to England 
about 1706 ; offshoots from them formed a society in Eng- 
land about 1747. 

Their testimony was a revival of the Christ spirit and 
laws, of higher life, end of the world in Christ’s followers ; 
inauguration of the kingdom of heaven upon earth, etc. 



4 



Out of this society Ann Lee arose about 1770, having re- 
ceived, as was believed, by a multitude of witnesses, a 
revelation of and commission from the Christ spirit in 
the character of the “ bride ” of the “ bridegroom ” — “ The 
Lamb of God who taketh away the sins of the world ! ” 
In 1774, August 6, Ann Lee, an d s even of her converts 
landed in America. They suffered here, as in England, 
great persecutioh ; having fled from the persecutions of 
fhe'orient, under the catholicity of the English church, 
to the persecutions of the Occident, under the protestant 
witch-burning church of the New England Puritans. At 
length they established a little church in the wilderness of 
Niskayuna, now Watervliet, some seven miles north-west of 
Albany, New York State. Their testimony was opened 
to the world in 1780. Their society then numbered only 
ten souls. Their first house for public worship was built 
at New Lebanon, Columbia Co., N. Y., about twenty-five 
miles south-east of Albany, in 1785. The first gathering 
into a community analogous to the primitive church, was 
in 1787. The first written covenant of a full consecra- 
tion to God of life , time, service and treasure , was signed 
in 1795, under the name of The United Society of 
Believers in Christ’s Second Appearing. ThereHm 
now, 1883, seventeen societies in the United States of 
North America; none elsewhere. Some, of late years, 
have supposed the “ Girlingites ” of England were 
Shakers, this is not the fact. 

Shakers. 

This name was given in derision, because, in their re- 
ligious meetings, in their wrestlings of soul against the 
powers of sin in a worldly life, they sometimes are led, of 
the spirit, to shake. It has been accepted by the Shakers 
as being appropriate to the laborers in the work of God 
in this era, which they conceive to be the work of the 
great prophetic gospel day of Christ's second appearing , met- 
aphorically denominated the millennium , of which God, 
through the prophet Haggai, thus speaks: “ Yet, once it 
is a little while and I will shake the heavens and the earth, 
the sea, and the dry land, and I will shake all nations, and 
the desire of all nations shall come.” Hag. II, 6 and 7. 



5 



* Society Arrangements. 

These are into ^families j aiyingTnjiumber^ from a very 
fpw_tn ,LgQ nr mgry. These families consist of both sexes 
and all ages. Their organization, formulas and by-laws 
are antimonastic ; each sex, however, occupying separate 
apartments (including those married, who have become - 
members), all in the same dwelling; both sexes take meals 
in the same hall, at the same time, each sex by themselves, 
except small parties at unusual meal times ; these, both at 
the same table. They kneel in prayer before, and in 
thanks after each meal ; partake of meals in silence. 

Property Management. 

The property of these families is directly managed by 
agents, who plan and transact business in each family. 
TKe“reah estate is held, legally, by one set of trustees for 
each lsociety. 

The Governing Authority # 

Of these families, socially, morally and spiritually con- 
sidered, is understood to be the Christ Spirit , manifested 
through elders, generally two of each sex, if practicable. 
Temporal leaders consist of one or two deacons and two 
deaconesses, or more, for each family. 

Employments of Shakers. 

For mal es, agricultural, horticultural and mechani cal 
pursuits . The raising and preparation of cereals and fruits 
for market. The Shakers first originated the drying of 
sweet-corn for food, more than fifty years ago ; also the 
modern improved kilns for the purpose. Shakers were 
the first in this country who instituted the raising, paper- 
ing and vending of garden seeds in the present stylefe. 
Shakers first instituted in this country the botanical medi- 
cal practice, and first gathered, also raised, dried, prepared 
and papered medicinal herbs and roots for market. They 
first manufactured medicinal, vegetable extracts for mar- 
ket. They were the first who raised and manufactured 



CONTENTS 



The Shake rs . 

; 

1. Hand, Sherman & Evans, F: W: The 

Shakers. n.d. 



2. Evan3, F: W: Shaker essay. n.d. 

3. Bok, E: W: & Evans, F: W: Proposed 

memorial to the late Rev. Henry 
ii7ard Beecher. n.d. 



4. Lomas, G: A. Life of Christ is the 
end of the world. 1869. 



5. Poole, H. M. Shakers & shake rism. 

1887. 

6. Knight, J: D. Brief narrative of 

events touching various reforms. 
1880 . 

7. Affectionately inscribed to the mentor 

of Eldre3s Antoinette Doolittle. 
1887. 

8. Fraser, Daniel, Music of the srheres 

1887. 

8. Social gathering dialogue. 1873. 

.10. Evans, F: W: Treatise on Shaker 

theology. n.d. 

11. Sketches of "Shakers & shakerism". n .d 



13 



Eunlavy , j olln 



Nature 

m roh nf 



character 
Christ. Ifi5f 




. 



H /% 

The Shakers. 



Who They Are, and What They Believe. 



Peak Bulletin : — In my visit to that 
sect of people known as “Shakers',” I saw 
much that deeply interested me. In three 
different communications I have touched 
upon this subject, but as I desired to be 
truthful and thorough upon what I might 
write relating to them, I have deferred 
my chapter about this people until I 
should be abundantly ready. In my boy- 
> hood I saw much of them often visiting 
their villages, and frequently seeing the 
leading members at my grandfather’s 
house. Always taking a deep interest in 
them, in the ways I speak of, I thought 
I knew enough of the sect to write about 
it an intelligent article, but when I com- 
menced a fortnight since, I found I had 
really nothing but surface matter that I 
was sure of. I looked into the best env- 
eloped ias but found nothing but old ac- 
counts and unsatisfactory, so far as the 
vital points of their faith is concerned. 

- In my embarrassment I thought best to 
write for the information I needed. I 
accordingly addressed a letter to Elder 
F. W. Evans, the leading spirit of the 
sect, and one who is authority on spiritu- 




4 



alism with many spiritualists outside of 
his society. Leading newspapers ancl 
periodicals in the United States and Eng- 
land have published his writings. An 
abstract of my letter to him and his re- 
joinder will follow this introductory. 
Hereafter, if my readers please, I will 
write of that which more pertains to the 
secular part of this people : 

Natick, Aug. 31, 1885. 

Elder F. W. Evans, 

Mount Lebonan, N. Y. : 

My Dear Sir — I visited your church in 
July of this year, and heard a very clear- 
cut and valuable discourse from you. It 
embraced spiritualism, but not nearly as 
much as I should like to have heard. 
War, or rather anti-war, and best of all 
the labor question, taking in Woman’s 
Rights, so called, you handled in a man- 
ner that all true friends of humanity 
would eudorse. I am not a spiritualist, 
but I should like to be as thorough going 
a one as you are, for it must be the hap- 
piest of faiths, as it is the oldest, for all 
religions imply spiritualism. One, how- 
ever, should not adopt a religion only as 
he can do it in conscience, and this comes 
by conviction — by being convinced, 
through the senses. Perhaps I maj r yet 
be blessed with the full faith of yourself. 
My religion is “Charity toward all,” es- 



pecially for what I do not understand, 
for I find it the easiest thin" in the world 
to be mistaken, and often in ‘the things 
we feel most sure of. I have always liked 
the Shakers, being derived from a faith 
approximating to theirs (the Quakers.) 
Everything about them, which I under- 
stand, I could adopt save the celibate 
part. This part, it seems to me, is not 
in conformity with nature; however, I 
have not the presumption to condemn 
it from the stand-point of those who 
practice it through pious self-denial. 

This desultory talk is preliminary to a 
favor I am about to ask; being unac- 
quainted with you, it is the only creden- 
tial I can present : I have been on a 

vacation for a month or more, (primative 
style, tenting by the wayside.) I took in 
the Shakers during this tour. I have 
written a letter weekly for my town- 
paper, the Natick Bulletin, describing 
my experiences. Coming to the Shakers 
in this series I find I am ignorant of my 
subject. Of their real character, I know 
as much as most people surrounding them, 
but this only embraces such secular mat- 
ters as are patent to a close observer, and 
this is limited, so far as intelligently 
writing about them is concerned, and as 
regards any definite spiritualistic knowl- 
edge, I am almost in total darkness. Will 



you. therefore, give me such an account 
relating* to your people as is embraced by 
the following* questions? — Do thej? bakers 
believe in mir acle s? Do they believe . in 
universal celibacy? Do they eat, use or 
raise swine? I understand you to advo- 
cate a belief in the God-head being made 
up of a plurality of the sexes, that is, as 
all distinct things of earth are dual in 
character, so the parallel extends to spir- 
itual things beginning with the Infinite. 
Is this your belief, and if so, as nothing 
is made in vaiu, do you believe in univer- | 
. sal celibacy — that is, entire suspension of 
procreation? In short, to be righteous, 
must we all be Shakers? Do you believe 
in what is called theTrinty? About whaf 
is the present population of the Shakers— 
how many distinct communities — hog 
much aggregate wealth? How is proper- 
ty held — how many churches — their valu- 
ation, that is the church property- 
dimensions of the Lebanon church? Are 

■ 

all the hymns, or music, words or 
mere sounds in some cases? Which de- 
cide disputes, (if any exist) the spiritual 
or temporal? The population of the Le- 
banon Shakers? Are the Shakers on a de- 
cline or increase so far as numbers are 
concerned? 

Intelligence embraced by the above in- 
quiries, (I hope you will not deem them 



impertinences) for they are laudably 
prompted, will be a favor to me and to 
those for whom I write. I wish I 
might believe that a reply, either 
in full, or in part, will be as grati- 
fying to you as myself. I will-try 
if you see fit to honor me, by sending me 
what I ask for, to make your favor count 
for good, rather than to merely gratify 
an idle curiosity, so far as I am con- 
cerned, at any rate. 

Sincerely yours, 

Sherman P. Hand. 

The following is Elder Evans’ reply : 

PROGRESSIVE SHAKERISM. 

Sherman P. Hand. — Esteemed, Friend: 
Your favor of the 31st ult., received, wis- 
dom says, <4 I love those who love me, and 
those who seek me early shall find me.’ : 

I too love those who love the truths to 
which I have devoted a long life. Your 
inquiries I will respond to as time per- 
mits, in part. Will begin first with Spirit- , 
ualism, which I regard not as a religion 
but as the Mother of the whole circle of 
the Sciences. Second, I hold the right 
of human beings to a portion of earth 
from which by their own labor to extract 
a living, to be as inherent and inalienable 
as life itself. It is God-given, not con- 
ferred by human law. As Blackstone 



8 



pats it, “There is no principle in nature 
by which a man shall cover a piece of 
land by a piece of parchment/’ Neither 
is there any principle in nature by which 
a discriminating difference can be made 
between the male and female of the same 
species, as to inherent and inalienable 
rights common to both ; as is the one so 
is the other- 

Food is a necessity to support' life, and 
land a necessity to procure food ; there- 
fore man and woman have the same right 
to land, food and life. A landless man 
or woman is the slave of him or her who 
has possession of their portion of land. 
As a general rule, the landlord claims the 
right to kill a landless man or woman by 
direct or indirect means. The exercise 
of that assumed right is war. Are not 
all wars to hold or gain possession of 
land — Land as the “material guarantee?” 
In stating that we cannot believe or dis- 
believe at will, you are right, belief be- 
ing the result of evidence. You say you 
are of Quaker extraction. Quakers came 
nigh unto the kingdom of heaven— the 
Shaker order. In it the daily bread is 
assured to each member ; in its govern- 
ment men and women are equal partici- 
pants; all its subjects inherit the earth. 
In honor they prefer each other because 
the higher the office, the greater the re- 



sponsibility and the heavier the burthen. 
They love one another, faring and shar- 
ing alike in labor, food, clothing and 
shelter. Trespasses are forgiven daily, 
because it is a rule to take into their 
meetings for worship no hard feelings 
against a brother or a sister. All wrongs 
are to be righted and all just debts li- 
quidated. If this be not the kingdom of 
heaven for which Geutile Christians have 
been and . still continue praying, what 
will it be when it comes? 

You ask, do the Shakers believe in 
miracles?: We do not believe in the vio- 
lation of natural law. The first time I 
saw an iron boat float upon water I 
thought it a miracle. Also when I saw 
fire produced by friction, and when I saw 
water run up hill. Anon ! I learned that 
these phenomena were in accordance with 
natural law. Thus, when I heard rapping 
produced by no external agency I said 
there is an invisible agency. And when 
questions were put and questions put re- 
plied to. I was confirmed in the belief of 
the existence of intelligent men and wo- 
men, whom I had known to have died 
years ago. But when they re-appeared 
to my bodily eyes, just as I once knew 
them and they grasped my physical hands, 
exhibiting joy at the meeting and greet- 
ing, faith became fact, and I knew that 



when men and women die they do still 
live again. God and nature be praised 
that immortality is no longer a 
“blessed hope,” but it hath become a 
glorious, undoubted certainty. Question, j 
do we raise and eat swine? Answer. In 
our family of some sixty people, we have! 
neither raised nor eaten swine for about : 
thirty years. Six years before the Roch-I 
ester rappings, an injunction issued from! 
the spirit world, prohibiting Shakers ;i 
from violating the Jewish law respecting 
swine. They were to become like Jesus ! 
in that respect. Question: Do Shakers 

believe in universal celibacy? Answer. 
Not at all. They believe with Paul that 
in the world of Gentile church and state 
Christianity, each man may have his wife 
and each woman her husband. That they 
may hold private selfish property, as is 
done in all mouarchial and aristocratic 
laud monopolizing countries ; that therein 
the doctors may select the most perfect 
physical young men (as they select the ] 
Pall Mall victims of Royal Princely lust) i 
to be taught the art of war — how to kill 
those whom their masters have legally 
robbed of their land. And land may be ^ 
held in unlimited quantities, driving the !? 
rural population into villages, towns and ^ 
factories. And when the market is ^ 
glutted, these landless men and womeji llc 



II 



may be turned into the streets helpless 
and hopeless. Then, when they raise the 

I cry of bread or blood, the capitalists may 
hire with money, food, clothing and 
shelter for themselves and families, 
one half of these laborers, as 
soldiers, to keep the other half quiet dur- 
ing the tedious process of starvation. 
This combination of the church and 
state, is the old earth and heavens 
that are now passing aw 7 ay with a great 
noise and commotion, like an earthquake, 
i to be swallowed up by true republicanism. 
All over the earth will arise republics 
composed of men and women in which 
will dwell righteousness. As in Canaan — 
the land of promise — each citizen will 
have a homestead inalienable. Marriage 
be confined to its legitimate use, as in 
Isreal, the production and rearing of 
men and women. Now, in Babylon r ‘in 
tne things they know as brute beasts, in 
those things they corrupt themselves. ” 
Inferior animals observe the law of 
iuse, not of lust. 

In the New Heavens- the kingdom of 
heaven— -the Shaker order, property and 
land are in common. Celibacy is in order, 
food and raiment in common. Mother 
Ann said, “the time would come when 
her children would not eat the flesh of 
animals.” When the Jews came out of 



the house of bondage they had all the 
diseases of the Egyptians upon their 
bodies. To them, the God of Tsreal — not 
Deity — by Moses, promised “to take all, 
sickness away from the midst of them.”! 
To effect this, he cut off the use of flesh* 
meat and gave them manna for a whole 
generation. Jesus Christ was a union of i 
Jesus— a Jew — and Christ the Lord from 
heaven, a quickening spirit. Do we fy e-M 
lieve in a Trinity? Not all. Our God 
Father and Mother of all being. All b&Jj, 
lugs are dual. Do~we*¥eITeve 'the Bible? 
Answer. It is an mperfect record tf 
Divine revelation to prophets and prophet- 
ess of all races, nations and ages. It 
says, “upon this rock — revelation — will I 
build my church, and the gates of helfl 
shall not prevail against it.” Revelati^i* 
is the foundation of the Shaker church, 
which is the second appearing of the* 
Christ Spirit to hu manity . First, to: 
man typified by Jesus. Second, to womaia 
typified by Ann. 

From Natick (Mass,) Bulletin. 

From Elder F. W. EVANS, Mt. Lebanonl 
Columbia Co., N. Y. 

m £ 

I 



SHAKER ESSAY. 



The following essay was written in response 
to an especial request of the u Ladies’ Club,” 
held every Friday evening, No. 4 Park street, 
Boston, where they have been discussing the 
subject of Shakerism for some weeks, its mis- 
sion, history, and apparent decline. 

A speaker, who had recently visited the so- 
cieties, remarked, “ that there was a vital force 
in the Shaker society, that was full of prom- 
ise for the future.” The living spring still re- 
mains, if its beginning was the planting of the 
Lord, as all seem to allow, the legitimate re- 
sult should be a success. There is evolving a 
moral and spiritual power in the life and sys- 
tem of Believers, that may burst upon the 
world, not so much when the Shakers get 
ready, or their leaders see fit, as when the com- 
munity at large discern the need of a better 
and purer life. The interest felt outside is a 
sign of the times. 

Dr. Wellington said : “ The manifestation of 
spirit power is, to my knowledge, such that 
every thing in the entire body of the Shakers 
may change in a single hour, and quicken 
them into an activity and force, which they 
cannot resist, and would have no wish to. 



SHAKERISM. 



What is it ? It is the God government of 
to-day. There has always been a God govern- 
ment and a God people, in each day of human 
history. Cotemporary with such government 
and closely associated therewith, there has al- 
ways been a Christ Order — a Prophetic Order. 
While the God people conserved the good of 
the preceding revelation, the Christ people led 
on toward the promised land of ultimate ab- 
stract goodness and truth. These are the con- 
servative and progressive forces of humanity, 
ever present, always operative and evoluting, 
as seasons in the physical elements, succeed- 
ing each other to make up the year — spring, 
summer, autumn, winter — each coming to a 
final end as it were. So is it with cycles in 
the spiritual elements of human progression. 

What could be more like the end of all 
things than our present winter ? The ther- 
mometer at zero, the store of food, wheat 
and potatoes, being rapidly consumed. We 
have on hand, so much store, and no more. It 
lessens every day. What shall we do ? Noth- 
ing can be raised, not a cabbage, an onion or 
a kernel of corn. We are saved by our faith, 
knowledge, hope and assurance, derived from 
former experience in the earth elements. 

SPIRITUALISM. . | 

Is it not by Spiritualism that we come in 
rapport with the denizens of the inner spheres, 
who have, by their extreme age and long ex- 
perience in the Spirit world, attained the same ! 
knowledge of cycles that we possess of the 
seasons ? By faith, we may possess ourselves 



3 






t 

r 



a 

3 , 

[■ 

ie 

l6 



of their knowledge, derived from their exist- 
ence in the Spirit world, and confirmed to us 
by our knowledge of the histories of the earth, 
that give us the experience of past generations 
added to our own. This is the basis of our 
hope and confidence in the future, and hence 
we have a well-grounded expectation, that an- 
other earthly year, with its successive seasons, 
will open to us in the spring. 

There are a Heavenly Father and Mother, 
interior to all existences, elementary and per- 
sonal, a fountain and source of spiritual knowl- 
edge and affection to rational beings. “ He, that 
made the understanding, shall he not know ? 
the ear, shall he not hear ? the eye, shall he 
not see ? ” She, that is Lorn, shall she not love 
all souls of which she is the primal mother ? 

The origin and history of the Jews may 
stand as a fair specimen of how the God peo- 
ple, in each race of men, originated ; and also 
of the Christ, or Prophetic Order. Out of the 
millions of earth, the God Jehovah was ap- 
pointed, by the God above, to choose Abram 
as a seed of a new people — a God people. 

That people possessed the germs of all the 
lusts of the flesh and of the mind of the Gen- 
tile world ; and they had all the virtues, gifts 
and graces of the Christ sphere, to learn and 
acquire. 

In a dream, God spake to Abram — “ Get thee 
out from thy kindred and country and thy 
father’s house, into a land that I will show 
thee.” Thus giving him a new location, to 
make it easy to break off old associations. “ I 
will make of thee a great nation, and I will 
Dless him that blesseth thee, and curse him 
hat curseth thee, and in thee shall all the fam- 
lies of the earth be blessed.” How ? The 
Redemption Order is a medium of spiritual 



influence to all mankind. Through it, the 
Spiritual Resurrection Sun shines upon them. 
Where is the philosopher who can estimate 
the value of one day of sunshine upon our 
earth, or the loss that the deprivation of its 
rays, for twenty-four hours, would be to the 
race ? So, when there is no vision — no hea- 
venly sunshine — the people perish. Thus was 
a communication between the two spheres es- 
tablished. Now the dream is good and the 
vision very pleasant, like the spiritual mani- 
festations of our own day and time, but what i 
was the practical result ? 

Abram did depart as the Lord had spoken. 

He went down into Egypt and lied about 
Sarah, unto Pharaoh, who reproved him. — 
Gen. 12. He went to war, and after his slaugh 
ter of the kings — Gen. 14, 15 — was met by the 
Christ Prophet, Melchesidek, who became 
his instructor. And now we have the two or- 
ders, the God man, and the Christ Prophet, 
who received, from Abram, tithes of all he 
possessed. Abram was blessed by the Proph- 
et The less is of the better blessed. 

Abram’s generative line culminated in 
Jesus, the son of man, and Melchesidek’s 
line of Christ Prophets culminated in John 
Baptist, who also made Jesus a priest after the 
order of Melchesidek. Abram’s spiritual ed- 
ucation began with a dream, the lowest form 
of spiritual communication. It ended with : 
materialization, the last and highest form of i 
communication to Israel. — Gen. 18. As he sat 1 
in his tent door, three men stood beside him. 1 
He ran to meet them, bowed according to 
eastern custom, and invited them to partake of f 
his hospitality. He washed their feet, baked f 
some cakes upon the hearth — wheaten Johnny o 



5 



7 



cakes — caught and killed, and dressed and 
cooked a calf. His war spirit and flesh eating 
went together, from which the Prophets only 
would redeem him. At the Lord’s Supper, 
there was no calf, no selfish table, no war, no 
generation. Jesus had become a Prince of 
Peace and a celibate communist. It had taken 
two thousand years to accomplish that process, 
and then only by a dispensation, as new to the 
Jews, and affected by as new a spiritual mani- 
festation and revelation as was that of Abram 
to the people of his day. And just where we 
are to-day, is at the opening of the Second 
Cycle in a new Dispensation. 

But, to continue our narrative, when Abram 
and Sarah had dressed the calf, baked the 
cakes and set butter and milk before them, 
Abram stood by them under a tree, and they 
did eat, just like non-materialized, born men 
eat, and it helped their materialization. Then 
they promised to Abram and Sarah a child — 
a son — under the same law of materialization. 
And the Lord said, “Abram shall become a 
great and mighty nation, and all the nations of 
the earth shall be blessed in him.” 

How shall they be blessed, if not in chang- 
ing from what they are, to what they should 
be — from the natural to the spiritual ? What 
are these changes ? Two more materialized 
men appeared unto Lot in the gate of Sodom, 
and the men and boys of Sodom saw them 
and called upon Lot to bring them out. Then 
the angels rained upon Sodom and Gomorrah 
brimstone and fire. 

The Jews were to be saved, by their God, 
from evils that other nations were not saved 
from. Their righteousness, of the stomach, 
of the reproductive powers, of the affections 



0 



and of property, was to exceed that of all 
other people upon the earth. Dietetic lusts 
were first noticed. Five kinds of animal food 
— kine, sheep, goats, pigeons and doves — was 
the limit to begin with, and no animal food at 
all was to he the end of the spiritual training 
and travail, then commenced with Abram. 
Generative lusts were taken in hand and cir- 
cumcision instituted. The true signification 
of the rite has not been understood by Gen- 
tile Christians. 

The God man, Jew, was to be cut off from 
the lusts of generation and to use marriage 
for procreation only — while the Christ man 
Jew, or Prophet, was to be cut off entirely 
from generation itself — as were Melchesidek 
and John Baptist — thus making two orders of 
people, in the Mosaic, as well as in all other 
Dispensations, like Jacob and Esau. 

Wars and fightings have no place in the 
Christ order. They originate in the slaughter 
of animals and in the eating of their bodies. 
In the Jewish order property lusts were cur- 
tailed by the land being owned by their God 
and not by the people. Slavery could not 
exist beyond seven years, and debtors had faith 
in the sabbath-day — the seventh year. Thus, 
while in the natural order, there would have 
been neither sickness nor poverty, in the 
spiritual community of goods, is ended all the 
trouble growing out of capital and labor. 

But what has all this to do with Shakerism ? 
its beginning, history and apparent decline ? 

It has much to do with it, for it is the New 
Dispensation, wherein, under the law of evo- 
lution, inherent in humanity, the two orders — 
natural and spiritual — are rising higher and 
higher, like two parallel spiral shafts, each cycle 




accomplished is an upward as well as a circular 
movement. The Shaker order, formed by 
converts from orthodox Christians, and the 
United States Government, formed by con- 
verts from the orthodox infidels, or skeptics, 
are the New Heaven and New Earth in the 
first cycle of their evolution. Each of them 
has six more cycles to pass through before 
they shall reach the state where there shall be 
no more curse in either order, and all shall be 
peace — an endless peace. 

In the New Earth, the laws, of food, gene- 
ration and property, will be obeyed by women 
and men as one. Co-operation will prove the 
love of neighbor to be godlike, whereas, in 
: the New Heavens, community will prove that 
‘ its adherents love one another, and that each 

■ one seeks another’s wealth, not their own. 

The error, in both orders, has been the same. 

■ The common people generally supposed that 
r what was only the beginning of the New 

Earth — the American Republic — and the New 
Heavens — the first cycle of the Shaker order 
—were, in both cases, the ultimate. 

>t The sovereign American people were all men , 
h and they not only held land as property, but 

• monopolized it like Joseph in Egypt, and own- 
e ing the land, they owned the people, including 
e the women . 

e The Believers believed the first cycle, with 
ts testimony against generation and private 
? property, was the whole gospel and the whole 
;estimony of Christ’s second appearing — just 

* is the child believes that its toys and joys and 
rials are a perpetual inheritance. 

F. W. Evans. 

’ Jt. Lebanon, Columbia Co., N. Y. 



PROPOSED MEMORIAL 

TO THE LATE 

REV. HENRY WARD BEECHER. 



The memorial is restricted to the letters 
and literary contributions of only a lim- 
ited number of the most distinguished 
men and women of America and Europe, 
and will be published in noteworthy form 
for presentation to Mr. Beecher’s family, 
and as a lasting record for his friends and 
the public. 



320 State Street, 
Brooklyn, N. Y., U. S. A., 
March 24, 1887. 

Elder F. W. Evans: 

My Dear Sir — It is the earnest desire 
of the large number of Mr. Beecher’s 
friends, who are deeply interested in this 
final tribute to his memory, that it shall 



r 



2 



be in every respect of the most represent- 
ative character, and that this may be the 
more certain of accomplishment, I beg 
to respectfully solicit your valuable co- 
operation. 

The memorial will take the form of 
estimates of Mr. Beecher’s character, and 
the illustrious services rendered by him 
to mankind, and it is fervently hoped to 
make it of such a character that it may 
ever remain a notable record of his life 
to be referred to in future years by his 
family and his friends. 

From promises and contributions re- 
ceived from distinguished personages, the 
high character of the memorial is already 
assured, but we fully recognize the posi- 
tive advantage it would receive by some 
tribute from your pen. We are, therefore, 
particularly hopeful of a favorable re- 
sponse at your hands, and this we most 
earnestly solicit. 

As it is desired that the memorial be 
issued at as early a date as possible, may 
-1 beg the further favor of as speedy a 
reply as may be practicable ? 

Repeating our sincere hopes for your 
kind co-operation in this national tribute 



3 



to the fnemory of the great departed, I 
remain, with assurances of personal re- 
spect, 

Your obedient servant, 

EDWARD W. BOK, 

Editor. 

P. S. — Mr. Beecher frequently made 
beautiful references to you in his pulpit, 
dwelling upon the pure and simple life 
of yourself and the Shakers, and I am> 
therefore, hopeful that your tribute to 
the departed prophet and humanitarian 
may be included in this national tribute . 



Mt. Lebanon, April 13, 1887. ' 
Edward W. Bok : 

Dear Friend — Your favor of the 6th 
inst. received, and I respond. But please 
do not try to amalgamate the Shakers 
with the Catholic or Protestant sects. 
u Israel should dwell alone, and not be 
numbered with the nations.” Let us be 
just as we represent ourselves ; you can 
make nothing else of us but Shakers. 

We claim a new theology, a new dispen- 
sation. We expect to be when they all 
have passed away. Not the people, but 



7 



4 



their systems — civil and religious. We 
are everlastingly misunderstood and per- 
petually misrepresented. Give us a place 
in the Beecher book, just as I put it ; 
then say whatever you like about it ; 
let us have our say and you have your say. 

I intend to follow up what Beecher has 
so nobly done. Do you not realize how | 
he has broken down the middle walls of 1 
partition between the sects ? Why, at 
his funeral all denominations united. Was 1 
not that a crown of glory for Beecher? j 
And, in the sight of God, are they not all 
alike ? In works , they are one, if not in i 
tweedledee and tweedledum. 

It will be a novelty to let the Shakers 
appear just as they are. 

In love, 

F. W. EVANS. 



BEECHER VERSUS SHAKERS. 



To understand the light in which the 
Shakers view H. W. Beecher, it is neces- 
sary to know somewhat of their very 
peculiar theological programme. Therein 
it will be seen that wherein Beecher was 
heretical to Church and State orthodoxy, 
he was orthodox to Shakerism. 

The writer, in company with Elder R. 
Bushnell, visited Beecher, in Lenox, 
Mass., some forty years ago, and Beecher 
several times visited Mount Lebanon ; 
views were freely interchanged, and theo- 
logical points discussed. 

Whilst Beecher was a believer in 
Christ’s first appearing, the Shakers be- 
lieve in the first and second appearing of 
Christ. “ What think ye of Christ; whose 
son is he ? ” And what think ye of God ; 
whose God is God? — the Trinitarians’, 
the Unitarians’, or the Pantheists’?* 
What think ye of the Bible ? These, and 
many others, were open questions to 



Beecher and the Shakers. The Shakers 
claim that the Bible is not the word of : 
God, but an imperfect record thereof. 
That the God of the Jews was not very 
Deity. That Jesus was not the very 
Christ, and that Christ is a Spirit from 
the seventh or Christ heaven — the 
“ Heaven of Heavens.” From that Spirit | 
sphere go inspiring angels to prophets’ 
and prophetesses, in all nations and 
races, on all the earths in God’s unlimited 
universe of inhabited globes. That man’s 
probation extends into eternity. That 
the physicial body knows no resurrection 
— “dust to dust.” That God is a dual 
Being — a heavenly Father and Mother. 
That celibacy, community of goods, and 
non-resistance, or peace, are elements of 
pure, unadulterated Christianity. There ; 
are many phases of Christianity, from 
rebel Chinese Christianity up to Shaker- \ 
ism. In all of them there is some truth, 
some good, and some salvation. “In my 
Father’s and Mother’s house are many# 
mansions.” The universe of being is 
God’s house. These are some of the 
elements of the Shaker theological pro- 
gramme, which Beecher looked into. 






7 



How many of these doctrines Beecher 
incorporated in his sermons is an interest- 
ing inquiry; but we know that, under 
the inspiration of the Christ angels, he 
preached many a good orthodox Shaker 
sermon. He preached salvation of body 
as being included in the salvation of the 
soul ; and he recognized Jesus — a perfect 
Jew-- as the highest type of physical 
beauty that our race ever produced. As 
did his father before him, he preached 
and practiced health as a Gospel virtue, 
believing that, in obedience to physical 
law, the Lord our God will yet take all 
sickness away from the midst of his peo- 
ple. Beecher was a John Baptist to 
Christ’s Second Appearing — Shakerism. 
Of John, Jesus asked: “ What went ye 

out into the wilderness to see? — a reed 
shaken by the wind ? A prophet ? Yea, 
I say unto you, and more than a prophet. 
There hath not arisen a greater than John 
the Baptist ; yet the least in the kingdom 
of heaven is greater than John.” Was not 
Beecher a spiritual medium — a “ reed 
shaken by the wind;” a man moved 
upon by a mightier power than his own ? 
“The words that I speak,” Jesus said, 



8 



“are not mine ; but the Father speaketh 
in me.” Was he not then as a “ reed,” — 
a medium ? Did not Beecher make sweet 
music, and speak as never man spake, 
since the days of Jesus ? Who shall come 
after Beecher? Was there any orthodox 
organization that could contain and retain 
Beecher? Did not the “new wine” of 
Gospel truth “ burst all old bottles,” and 
leave him out in the wilderness of the 
Brooklyn Beecher Church, disowned by 
the orthodox sects, who now worship 
him, and cling to his skirts? And the 
people went out after him into a wilder- 
ness of ideas — 

u Where thoughts on thoughts, a countless throng, 
Rushed, pushing countless thoughts along.” 

If the Shakers attended, it was to ride 
the whirlwind and direct the spiritual 
storm aright, to increase the spiritual 
wind, and add unto “the new wine” that 
intoxicated the mixed multitude, and 
caused them to fraternize, and for. an 
hour or two, to “love one another with 
a pure heart, fervently.” For the nonce, 
the world, flesh and devil of selfishness 
were laid low and trampled under the feet! 






! of the excited and spiritually exalted 
people. 

Beecher inaugurated a theological war 
that has spread throughout all Church 
organizations in America and England. 
Himself ordered the battle, but he sum- 
moned “the young men of the princes 
of tha provinces ” to do the fighting. 
The battle having been fought and the 
victory won, Beecher was no longer 
needed. But he has left a whole army of 
Beecher veterans, who are far more to 
! be dreaded by orthodox church and State 
Christendom than Beecher was ever to 
be dreaded. “ Babylon the great is fallen — 
is fallen.” Church and State are being 
forever severed. Christendom has be- 
come the habitation of devils, and the 
hold of every hateful and unclean bird.” 
All nations in Christendom have “drunk 
of the wine of the wrath of her fornication. 
‘ l And the kings of the earth have commit- 
,G ted fornication with her.” “And the 
n merchants of the earth have waxed rich 
by violence ” — by ambitious and avari- 
e ’ cious opium wars; by chattel and wages 
• 5 | slavery; by land robbery, usury, and 
speculation. ' In her is found “ the blood 



IO 



of saints and prophets, and of all that 
were slain in civilized wars upon the 
earth.” The Church and State govern- 
ments are turned to blood ; nine millions 
of men learning the art of killing each 
other; one shot of their Christian can- 
non taking 1,000 pounds of powder, and 
costing some two hundred dollars/ And 
the Inquisition still exists, and operates 
in myriad forms. Beecher hounded chat- 
tel slavery to death, but the churches, 
were they with him ? Of forty clergymen 
in Lincoln’s Springfield, 111 ., not one 
stood by him when issuing the Emancipa- 
tion Act. His best friends were infidels, 
like himself. And Lincoln wept, as 
“ Jesus wept.” 

The new generation of Beechers will 
greatly enlarge the boundaries of rational 
Revelational Theology; and Sabbath by 
Sabbath, the people will go to hear new 
truths from the young Beechers. For, as 
Beecher loved congregational singing, so 
will his spirit rejoice in the congrega- 
tional preaching yet to be established in 
the Brooklyn Beecher Church. 

Christendom — Gentile Christianity — 
is Babylon, filled with captives to sin, 



1 

I 



1 1 

physical and spiritual. The Jewish cap- 
tives sang, “ By the rivers of Babylon, 
there we sat down^ea, we wept when we 
remembered Zion. When they that wasted 
us 'required of us mirth, saying, ‘Sing 
one of the songs of Zion ; ’ we hanged 
our harps upon the willows, in the midst 
thereof, moaning : How can we sing the 
Lord’s songs in a strange land?” Like 
Jesus, John pointed to what he had done 
to reform the demoralized Jews. He 
went away from u kings’ houses where 
soft raiment was worn, ” clothed in camel’s 
hair, into the wilderness. He went 
<c neither eating nor drinking ; ” his food 
was the honey-locust. To the soldiers he 
said : “ Do violence to no man.” To all 
he said: “Bring forth fruits meet for re- 
pentance.’’ And the people came confes- 
sing to John their sins against Moses. 
Like Jesus, John was a celibate. As the 
Jews abrogated and made of none effect 
by their comments and interpretation of 
Moses, his statutes, so have modern Gen- 
tile Christians abrogated and made of 
none effect the life, principles and pre- 
cepts of the primitive Christian church. 
Moses limited his followers to five kinds 



12 



of animal flesh meat — kine, sheep, goats, 
pigeons and doves. Of these the blood 
and fat were not to be used. With the 
Jews marriage was restricted to the work 
of propagation. Who regards these enact- 
ments? Are not all the sects Mosaic 
sinners? In this mountain, Mount Leb- 
anon, “God has begun to destroy the 
face of the covering cast over all people, 
and the vail that is spread over all 
nations.” 

In it they sing the song of Moses, the 
servant of God, on the natural plane, of 
bodily existence; and the song of the 
Lamb — the testimony of Jesus. Beecher 
had to deal with Corinthian Christians, 
living in marriage, unrestrained by Mo- 
saic law, having their private property 
with national wars to acquire and pro- 
tect it. David was “ a man after God’s 
own heart ” — the God of Israel. He was 
a man of. blood, a married man, a polyg- 
amist, an adulterer, yet he was the “ sweet 
Psalmist of Israel.” Beecher was a mar- 
ried man, had his private property, and 
was an army chaplain — was a Gentile 
Christian. 



i3 



It was ‘‘like priest, like people,” and the 
people loved him because he had gone 
down into Egypt with them, and could 
be touched with a feeling of their own 
infirmities. Beecher was like the saints 
and prophets of previous dispensations, 
of whom an apostle said, “These all died 
in faith, not having received the prom- 
ises ” — the fruition of their own predic- 
tions, “ God having provided some better 
thing for us, that they without us should 
not be made perfect.” 

So Beecher is not yet ascended into 
the seventh heaven, he is not yet glori- 
fied. His work is not all finished ; “being 
dead, he yet speaketh ” and worketh. 
But he will stand in his lot, with Moses, 
Elias and Solomon, and with David, who 
“hath not ascended into the heavens,” 
and with the “ souls under the altar,” who 
are waiting for Christ to make his Second 
Appearing to those who are and shall be 
looking for him, without sin, unto salva- 
tion. 

In the following particulars, I under- 
stood Beecher to more or less perfectly 
agree with the Shaker theology : 



r 



H 

1. In the Motherhood as really as in the 
Fatherhood of God. 

2. That in the coming millenium the 
people of the “new earth” will inherit 
the land, in usufruct, as an inalienable 
birthright. In all things co-operation will 
be the rule, whilst communism will be the 
law of the “ New Heavens.” 

3. Chattel and wages slavery — includ- 
ing all forms of poverty, want and des- 
titution — result from the few monopo- 
lizing the land and other life elements, 
to the exclusion of the many. 

4. Salvation of the soul from sin and 
salvation ot the body from disease, are 
inseparable. 

5. The physical resurrection is a physi- 
cal impossibility. 

6. Man’s probation extends into eter- 
nity. The mercy of God endureth for- 
ever. A soul repenting of sin and crying 
to God, will be heard and healed. 

7. The heavens and hells are of man’s 
own creation. 

8. Other avatars than Jesus have been 
anointed by Christ angels and become 
saviors to their own people and nations. 



5 



g. Their Scriptures, like the Scriptures 
of the Jews, were given by inspired men 
and women, who wrote as they were 
moved by Christ angels. . They should 
be held sacred, as imperfect records of 
God’s word. 

io. As an avatar, Beecher was “ zealous 
for the kingdom of heaven” nigh at hand , 
as the Shakers are zealous in the enjoy- 
ment and fruition of the kingdom, with 
its daily bread — spiritual and temporal. 

Thus much for the points of Shaker 
theology with which Beecher and the 
Shakers were at agreement. I am asked, 
“ how Beecher was regarded by the Shak- 
ers as a body — of his genius — and as a 
man.” It may not become me to speak 
for so large a people, consisting of some 
sixty families. I belong to only one 
family — the u North.” My impression 
is that 'he was regarded as a large-hearted 
humanitarian ; a generous, liberal-minded 
theologian ; a prophet of good things to 
come to the whole human race; a John 
the Baptist, not to some individual, but 
to a dispensation. To use an English or 
Anglo-Saxon phrase, the earth is “ big ” 
with the millenium, travailing in birth. 



i6 



pained and crying to be delivered. Like 
Theodore Parker, Beecher assimilated 
more with Shakers than any other re- 
ligious body of people. He taught ab- 
stract truth as the people were prepared, 
saying, “A preacher who should preach 
all the truth would be like a bull in a 
china shop.” Shakers attended Beecher’s 
church, and read his sermons in their 
assemblies, perhaps more than those of 
any other preacher. None but a cordial 
friendly personal relation existed between 
H. W. Beecher and Shakers. 

Swedenborg was Ann Lee’s John Bap- 
tist, or preparer as an individual. Beecher 
was the forerunner of Shakerism, as a 
system ; a preparer, as he himself certi- 
fies. 

As a man, he may have had faults, grow- 
ing out of his many virtues, as did Abra- 
ham, Jacob, David and Solomon., The 
sun has its spots, of which we are igno- 
rant ; shall we not, therefore, enjoy the 
light, and greatly rejoice in the fire that, 
while it warms the earth and gives life to 
a universe, is gradually consuming its own 
spots? I have heard from the midst of 
the heavens, and “from the uttermost 



17 



parts of the earth, glory to the righteous.” 
We shall yet have a spotless sun, and a 
Redeemed Race. 

I shall close this somewhat lengthy 
article by an extract from a letter by 
Beecher to the Brooklyn Mcigazme , dated 
February 20, 1886. 

“ But to me it seems as if God’s King- 
dom was opening to me, and in me, more 
than ever before. * - * * I do not feel 
that I am a prophet, or that I am opening 
a new dispensation, or creating a new 
theology. But I feel that I am a fore- 
runner of a glorious outpouring of the 
Holy Spirit on earth. And' that we are 
nearing the time when a great and won- 
derful advance in religious experience 
will be disclosed. 

“ I have a zeal for the coming Kingdom 
of God. I would that I could do more 
than to say, ‘prepare ye the way of the 
Lord.’ But I am unspeakably grateful 
that I can do that. My years are now few, 
but I mean to put into them my whole 
soul.” 

F. W. EVANS, 

Mount Lebanon, Columbia county, N. Y. 



APPENDIX. 



Center Family, April 6th, 1887. 

Beloved Elder Frederick : 

I have just received your note of yes- 
terday containing your request for some 
historical items, with which I gladly com- 
ply. 

Father Joseph said he saw, by revela- 
tion, a perfect church completed on earth, 
and he labored with all his powers to gain 
and establish its system and order as far 
a,s possible. But after accomplishing all 
he was able to, he found but two general 
orders had been gained as a foundation 
to build upon, that is, celibacy and a 
united interest. He then predicted that it 
would take seven general and distinct 
travails of Believers, to bring to maturity 
that perfect church order which, he saw 
by revelation, would ultimately be accom- 
plished. 

By general travels was understood the 
periods from one general opening of the 



9 



Gospel to another, including all the de- 
grees and changes in each. 

Calvin Green’s Biography of Father 
Joseph says: 

Father Joseph told Father Eleazer 
Rand, while on a journey with him east- 
ward, that he expected in the first travail 
of the Church, that Zion would arise in 
her full glory at once. But since he had 
laboured upon it, he found it would take 
seven travails of the Church before God 
would set up His tabernacle on earth in 
its perfection. — Jemima Blanchard, wit- 
ness. 

I have heard Calvin say repeatedly, 
and I . think I have it in writing, that he 
(Father Joseph) said, that when the 
Church was perfected, it would consist 
of twelve general orders. 

Mother Ann said: “The wisdom and 

knowledge and light of God will increase 
in the Church, till Zion travels to her full 
glory.” — Eliza Goodrich, witness. 

“ After I have done my work in this 
world, there will be a great increase of 
the gospel. It will be like a man begin- 
ning in the world and raising a family of 
children, gathering an interest, and then 



20 



dying and leaving his interest with his 
children, who will improve thereon and 
gather more.” — Samuel Fitch, witness. 

In February, 1867, Eldress Sarah A, 
Lewis (center family) heard a spirit say: 

“ Fifty righteous souls will be gathered home 
And many more will be called soon; 

Those who’re left will realize, 

That Zion’s numbers still will rise; 

A remnant will be called forth 
From all the nations of the earth; 

And Zion’s light again will be 
Conveyed across the rolling sea.” 

I repeated this to Calvin, a few weeks 
before he was translated, and after weigh- 
ing or pondering it a minute or so, he 
said. “ It will be a good many years be- 
fore that will all be fulfilled. The gospel 
will have to open somewhere at a distance, 
before it will increase much here at home. 
If the gospel should open at a distance, 
its effects would react on the older set- 
tlements, and create circulating life.” 
This must have been in the summer of 
1869, as he passed over October 4, 1869. 

In August, 1870, prayer meetings we re- 
appointed to be held Sabbath evening, 






21 

simultaneously in every family of believ- 
ers. gldress Sarah A. Lewis was Elder 
Sister in the First Order. Eliza Avery, 
in a night vision, a few weeks later, heard 
S. A. Lewis sing these words. 

“ Arise, O Zion, watch and pray, 

With diligence and care, 

Prepare ye for the coming day, 

When souls my trump shall hear. 

Lo! it shall echo far away, 

In fair and distant climes, 

Yet hasten on without delay, 

Make ready for mv times.” 

ALONZO HOLLISTER. 

Being at Watervliet many years ago, 
Joel Wood told me that he heard Mother 
Ann say : “ The time will come when my 

children will not eat meat.” 

F. W. EVANS. 



THE LIFE OF CHRIST 

IS 

THE EHD OF THE WORLD. 



Materialism and Spiritualism are having a mighty 
conflict at the present time, with the whole Universe 
for the battle-field. Materialism has for its weapon 
of offense and defense, the Intellect ; while Spiritu- 
alism has for its armor the Affections of the race. 

Much that is cogent to the Intellect is denied by 
rthe Affections, while much that is very persuasive 
do the Affections is the height of foolishness to the 
ilntellect. The dispute undoubtedly arises from 
iman’s want of knowledge of himself, and of his 
•Creator. But certain it is, that the Affections are 
•certain to come off the victors, whilst the Intellect, 
•<on many of its well-contested battle-grounds, must 
suffer defeat. We believe all truths much more 
easily when we feel their force, than when we hear 
or see arguments to sustain them. We repeat, 



4 



with candor, that which we have learned by seeing 
and hearing, accepting with coolness whatever 
doubts may be expressed; but that which we feel, 
or have felt, we assert with a positiveness that will 
admit of no denial. 

The head is often trained into a religious belief 
which the heart denies as being correct ; the Intel- 
lect may put forth rank branches of thought, creat- 
ing beautiful imagery, but there they exist, mere 
branches and silent images, until the affections shed 
their sunshine upon them, causing the branches to 
glow with blossoms and with fruit, and the images 
to produce c£ thoughts that breathe, and words that 
burn.” With the head we may believe unto all 
materiality ; but cc with the heart we can believe 
unto all righteousness.” The feelings are the true, 
religious criterion. We feel out problems that 
cannot be clothed with language, that cannot be 
analyzed nor comprehended by the deepest intel- 
lectuality. We are often treated to a repast of 
uborious intellectuality — a religious treatise, per- 
haps — to which our minds pay willing tribute, 
because of the elegant or forcible expression of its 
sentiments, all of which may fail of satisfying our 
hearts’ desire; while at another time we may hear 
much less spoken, and in a manner which betrays 



5 



the illiterate character of him who utters it, but 
accompanying it is a touching pathos of the heart 
that warms us into sympathy, melts us to tears, 
and throws quite into the shade the best of literary 
productions. We appeal to the feelings of humanity 
to sustain us in the assertion, that “ The Life of 
Christ is the End of the World . 55 The intel- 
lects of professing Christians generally have been 
educated to believe, that the destruction of our 
beautiful planet,’ by fire, will inevitably take place 
at some as yet unspecified time ; and, simultane- 
ously with the destruction of all materiality, and 
the beginning of everlasting torment to sinners, a 
chosen few' are to ascend to unending glory. Thq 
Second Adventists believe they are to rise in mid 
air, and there sing hallelujahs during the terrible 
conflagration, and unspeakable agony of unbeliev- 
ers, and then to be let down to occupy and enjo}' 
the purified, new-made Earth forever ! 

However rational these predictions and expecta- 
tions may appear to the intellect, wdiether inferred 
by the sayings of prophets, or from the utterances 
of psalmists or poets, they never have made, nor 
ever will make any very forcible impression upon 
our real affections. Those materialists who can 
see no farther than the confines of this earthly exist- 



6 



ence, and believe in the total extinction of all things’ 
to us there, are under the necessity of crucifying 
their affections that rise up in rebellion at the idea , 
and those semi-materialists, who are prepossessec 
with the idea that our beautiful Earth is one day tc 
be melted into chaotic mass, similar to the produc- 
tion of Etna, and that the material forms of sin- 
ners, living and dead, are to endure excruciating 
tortures from actual contact with material fire dur- 
ing eternity, find their affections revolting with 
unconquerable skepticism, forcibly silenced, or else 
rising in terrible mutiny, because they cannot be 
made to feel the propositions true ! 

Amidst the confusion consequent upon such an 
opinion, its believers are assured that “that same 
Jesus who -ascended into heaven, will in like man- 
ner descend . 55 

Just give this idea a thoughtful moment : “ Jesus 
Christ , 55 the “Messiah , 55 the “Prince of Peace , 55 
and “Saviour of Mankind , 55 to come in a manner 
like this, and under such circumstances ! Such 
views of truth we regard as inexcusable, in this age 
of light and intelligence. The truer magnet of our 
organisms — the affections — in its normal condition, 
meets false education, prepossessions and bigotry 
on points like these, with a rebutting testimony. 



7 



Can there be any glory in such an appearing of our 
Saviour? And are we not assured that he will 
appear the second time in his glory ? Here we will 
make a diversion from our subject to remark, that 
as woman, in her superior condition, is the glory of 
the man in his highest state, so we, who are believers 
in the fact that Christ has appeared the second time 
“ without sin unto salvation , 55 do declare that this 
manifestation of the Christ spirit was made through 
the glory of the man, Jesus — through a woman — 
Ann Lee ! 

We differ not with the Churches generally in the 
declaration, that the world will come to an end when 
Christ shall appear the second time; for we know 
that it must come to an end before that grand act 
can be accomplished ; but we differ from popular 
opinions in the manner of Christ’s coming, and of 
the world’s finality. 

Closely connected with the end of the world, are 
the cc Day of Judgment,” and the “Resurrection 
from the Dead,” — together forming three grand and 
solemn acts of the greatest importance to all pro- 
fessing the Christian religion. To the world at 
large, thoughts upon these subjects fill the mind 
with inexpressible dread. An earthquake, or a 
severe thunder-storm, has thrown thousands upon 



8 



their knees, they fearing it to be a premonitory 
evidenee of the day of judgment ! 

A comet is predicted whose orbit crosses the 
earth’s ecliptic, and immediately millions are seized 
with a dreadful anxiety for the safety of themselves 
and friends. The Bank of England once closed its 
doors, and had all its specie removed to the vaults, 
and doubly secured, in consequence of astronomers 
predicting the destruction of the earth by contact ! 

When learned men fear, how must the illiterate 
and superstitious feel ! But a very different view 
from this, do we take of the end of the world, and 
the coming of the Messiah. Instead of these being 
an occasion that will unnerve the stoutest hearts — 
instead of there being a cause of dread, they are 
something to be desired and prayed for by every 
rational being; and though the enlightened will 
stand wonder-struck, it will be a wonder of the 
most pleasant kind. No terrible commotion of the 
whole creation will take place ; no Jesus, descend- 
ing from the natural sky, surrounded by myriads 
of his attendants ! No natural trump will sound, 
surpassing ten thousand natural thunders ! No 
rising from their earthly graves the billions dead, 
filled again with their former animation, to stand 
before an awful throne, there to have pronounced 



upon them an irrevocable sentence of salvation or 
damnation ! Not so ; these events, in their literal 
signification, cannot, and therefore will not take 
place. 

We would not, if we could, remove anything that 
in reason is a prop to virtue, or a barrier in the 
way of crime. We would remove false educations. 
We would not remove the sense of responsibility 
which men feel, or should feel, for their sins ; for, 
by far too little sorrow for sin is felt the world 
over. Too many there are who rely upon the vica- 
rious atonement of Jesus, who died, only in sup- 
port of principles we are called to live out; too 
many there are resting in ease, believing that empty 
faith is a sure passport to the realms of the blessed ! 
but until sorrow, in its most active character, finds 
more place in the hearts of mankind — until repent- 
ance and reformation succeed, there is no salvation 
for the race ! We believe in an ending of the world ; 
we believe that all things worldly will be inevitably 
burned with an unquenchable fire ; we believe the 
judgment of the soul and the resurrection from dead 
works to be inseparable. 

We believe in the translation of the righteous, 
and the punishment of the wicked by cc worm that 



10 



dieth not / 5 and by “fire that is not quenched, until 
they have paid the utermost farthing . 55 

Therefore, think not, because we here interpret 
the intentions of God differently from what is com- 
mon, that we are numbered with those who have 
disposed of hell ; nor with those who have reformed 
the character of Tophet into a merely warm place 
of residence; nor yet with those who have modified 
the day of final reckoning into a day of foolish 
pastime in “the summer land . 55 Justice, in its 
retributive character, demands a day of judgment ; 
God has decreed it, and at the end of the world 
will inevitably overtake all. Then all shall feel 
the justice of God’s decision — “ According as your 
works have been, so is your reward ! 55 

Christ will meet us individually at the end of the 
world ; and unto those who teach “ exertion for sal- 
vation is useless — whatever is, is right ; 55 — who not 
only fail to make a difference between the servant 
faithful and the servant unfaithful, but pay a pre- 
mium on the heads of convicted felons, — unto these 
may God have mercy at the judgment. We believe 
the end of the world to be of a spiritual nature, and 
to admit of a spiritual interpretation only. 

What is the world that is to end ? 



11 



The Apostle tells us very plainly, in 1 John, ch. 
li. 15, 1G : “ Love not the world , neither the things 
that are in the world. If any man love the world , 
the love of the father is not in him. For all that 
is in the world , the lust of the flesh, the lust of the 
eyes, and the pride of life, is not of the father, but 
of the world ” Said Christ: “ My kingdom is not 
of this world , else would my servants fight.” And 
the Apostle James, speaking corroboratively, asks : 
“ Whence come all these wars and fighting ? come 
they not hence, even of your lusts that war within 
you?” and then plainly declares these are of the 
world , and “that the friendship of the world is 
enmity with God.” — James, iv. 1, 5. 

When Jesus said to his disciples, “ Be of good 
cheer, for I have overcome the ivorld ,” and then 
compliments them, “ Ye are they upon whom the 
ends of the world have come,” he could not have 
alluded to anything of a planetary nature, for he 
prayed to his father, “ Thy kingdom come, thy 
will be done on Earth as it is in Heaven.” But he 
surely had reference to that spirit to which the poet 
alludes : 

“ What baleful spirit , what malignant cause, 

Leads man to violate his Maker’s laws. 

And fills the earth with hatred, war and strife* 
Ambition, fraud, and all the ills of life ? 55 



12 



cc The children of this world marry, and are given 
in marriage ; 53 but not those who have risen, or are 
rising in the resurrection of Christ. This is a sensi- 
tive point with many ; but to us, Marriage is a 
great sustainer of worldly principles ; it fosters and 
ripens those elements of the world, which Jesus 
overcame in himself, and which every true disciple 
must also overcome. He had nothing to do with 
any institution that prompted worldliness, but in 
this life lived as do the angels, who are resurrected 
from the tvorld. Instead of the world’s end taking 
place suddenly, and with a crash, we are spiritu- 
ally taught, and experience the same truth, that it 
will be accomplished in a quiet, gradual, and pro- 
gressive manner, but, nevertheless, certain in its 
results. It will occur, like the ripening of the ber- 
ries on the bush — now to one soul, then to another, 
as they are ripe for the Lord’s harvest, to be reaped 
from the world; and though every eye shall see 
Christ in the second appearing, it will by no means 
be a simultaneous observation ! 

The end of the world will not appear to any in 
consequence of death to the body; the same ele- 
ments of goodness and wrong dictate actions after 
death, that manifest themselves so prominently 
before death; and we have indisputable evidence 



13 



that death makes no change in the quality of our 
conditions, nor adds one iota to our spiritual re- 
wards. But death to sin, to the world, with the 
crucifixion of its affections and lusts — herein is a 
death, and herein is an end of a world , that not 
only enhance our conditions here, but will eventu- 
ate in our “ standing with the Lamb on Mount Zion 
— with Virgins who are unspotted from the world . 55 

Ye who pray, “ Thy will be done on Earth as it 
is in Heaven , 55 do you know for what you ask ? Do 
you desire the end of the world, and its accompa- 
nying judgment ? Do you aspire to a resurrection 
in Christ, with those “ upon whom the ends of the 
world have come ? 55 Would you rise above the 
works of generation into Christian regeneration? 
Would you be overcomers of the world with Christ? 
If so, know that you have a relation in us, who 
“ pray without ceasing 55 for these blessed consum- 
mations. We believe the day of judgment has 
come! We have chosen to judge ourselves now, 
to-day, and henceforth, “that we be not judged 
unto condemnation 55 in the future; we would have 
our sins “ go beforehand to judgment, rather than 
follow us to condemnation . 55 

We have received a call to “ come out from the 
frorld 55 — from worldly pleasures and practices^ and 



14 



aspire to the heavenly and divine. The spirit of 
Christ points us to a confessional where all wrong 
is honestly detailed and acknowledged. It teaches 
us more fully w r hat wrong is, of the necessity of 
confession, and the efficacy of judgment. We are 
led hence into a condition of repentance — to forsake 
our sins,* and to follow ever after the life-pattern of 
Jesus Christ ; this life is the blood in which we 
wash, and obtain absolution from our sins ; and by 
it we expect to stand, arrayed in garments clean, at 
the right hand of God ! 

Eeader, are you willing to appear before God, 
not alone in your private closet, but in the presence 
of living witnesses of your sincerity, and there, 
bowed down with the consciousness of your guilt, 
lay open your whole life — the good, the bad, and 
indifferent actions of the past, to the best of your 
remembrance ? 

To those who can answer affirmatively, and with 
gratitude in their hearts for the privilege, we say, 
the judgment-seat is already set, and their time of 
judgment is come ! 

Here is the rich man’s privilege of laying down 
his wealth for the benefit of his poor, or poorer 
neighbor. Here the mountains of human selfish- 
ness sink , and the valleys of human poverty and 



15 



degradation rise to an equality — the daj^s of Pente- 
cost are reproduced. 

Here is produced in the obedient soul, the end of 
the world, by “ a baptism of fire and the Holy 
Ghost,” and the uprearing of every principle of 
virtue constituting a Christian character. At this 
judgment-seat we learn the knowlege and power 
of truth, and the benign principles of “love and 
good will to all. 5 ’ We are taught to be practical 
philanthropists, and to aid in the diffusion of Divine 
light through the knowledge of salvation. The end 
of the world is a requisit in the Christian character. 
Christ is “the way, the truth and the life, 5 ’ and he 
requires his disciples to walk in that way, lea,rn 
that truth, and live his life ; his life was that of 
virgin purity, and if we would be Christians, ours 
must be likewise. To conclude: “The life of 

Christ is the End of the World,” and “let him who 
names the name of Christ, depart from all iniquity,” 
and come up and live the higher life. And he that 
hath ears to hear the call of the Spirit, let him hear. 

Miller, Cummings, Shimeal, and others, have 
brought their computations to an end, wherein they 
strove to set a date for the end of all physical 
phenomena. Others may make new predictions, 
but will as surely fail ; while the charge that the 



16 



Shakers are running the “ world out,” will remain 
in truthful force forever ; they having made them- 
selves spiritual eunuchs for heaven’s sake, whereby 
the elements of a sinful world are being daily de- 
nied exercise, and brought to crucifixion and anni- 
hilation. 



From The Open Court , Chicago , September 2 Q , /6by. 



SHAKERS AND SHAKERISM. 

BY HESTER M. POOLE. 

A late visit to the Shakers at the instance of one of 
their elders, filled me with a desire to lay before your 
readers some account of these people so interesting to the 
thoughtful student of humanity, yet so little understood. 

On the eastern boundary of the State of New York, 
twenty miles as the crow flies from the Hudson, and 
contiguous to the beautiful hills of Berkshire, in Massa- 
chusetts, lies about six thousand acres of land owned and 
tilled by the Shakers of Mt. Lebanon. 

A lonely and peaceful scene expands before the visi- 
tor who rides through these well-tilled farms and in- 
spects workshops and dwellings. Along the street one 
group of buildings succeed another, five in all, contain- 
ing three hundred or more of both sexes and all ages. 
Each group constitutes a family, presided over by two 
men and two women, whose wisdom, patience, and 
tenderness are constantly challenged in administering 
more especially to the spiritual necessities of those under 
their charge. They are assisted in the temporal affairs 
by two deacons and two deaconesses, whose wisdom is 
available in all matters pertaining to the good of the 
society. 

The family life is that of a religious communism, the 
intention being as far as possible, to preserve and per- 
petuate primitive Christianity. Body and soul are 
consecrated to this purpose. It is a part of their un- 



I 



— 

written creed to study the laws of hygiene and conform 
to them, to live in celibacy, and to exercise justice in the 
earning, owning and distribution of property. 

Among them are neither bond nor free, rich nor 
poor. All are incited to industry, thrift, generosity and 
fraternity, and there is a strong psychologic power in 
such sentiments, which, when exercised by masses of 
people, produces an influence that not even the stranger 
within the gate can quite escape. The despot or the 
millionaire would feel out of place among those “ gentle 
ascetics,” whose lives are a rebuke to that spirit of 
greed, selfishness and love of luxury which is the curse 
of modern civilization. We find at Mt. Lebanon sev- 
eral hundred people living in a simple, pure, whole- 
some manner, without the help of courthouse, jail, grog 
r shops or the three professions, so that even from an ex- 
ternal point of view, Shakerism is eminently successful. 

All the buildings occupied by the respective families, 
constructed of wood, brick and stone, are commodious 
and well ventilated. The arrangements for cooking and 
eating are admirable; in fact, in regard to appliances 
for comfort and sanitation they take the lead among 
progressive peoples. 

The table, almost entirely vegetarian, is perfect. 
Food is fresh, abundant, exquisitely cooked and served 
with care and intelligence. Cereals, with the exception 
j of superfine flour, are cleansed and crushed in their own 
mills and used in a variety of ways. There is a large 
dairy and tons of fruit, deliciously prepared, are ranged 
in storerooms for the winter’s consumption. Woman’s 
work is simplified by curious machinery invented and 
made by some of their leaders. All work, but none 






W 

overwork. Garments are homemade and until lately 
woolen clothing was homespun and home-woven. An 
abundance of , spring water is carried into every build- 
ing, ventilation and drainage are excellent and sickness 
is almost a myth. Cleanliness of the person and of their 
dwellings is carried to its utmost extent. It follows 
that simplicity of furnishing is necessary, and that their 
apartments, in comparison with those of the world, look 
plain and bleak. 

Yet recreation and rest, sunshine and cheerfulness 
are terms having real meaning. “Age cannot stale nor 
custom wither” men and women who live so near to 
nature and in the exercise of such noble qualities. Ac- 
cordingly they very generally appear to be from ten to 
twenty years younger than they really are. Many 
reach extreme old age and finally pass away from the 
natural decay of the body, with little sickness or pain. 
The expression of the face is mild, benignant and 
serene, sometimes approaching high spiritual beauty. 

So much for the religion of the body — the only 
basis of the scientific and enduring. 

Before reviewing their religious tenets it may be 
well to state that their origin is found in the Revolu- 
tionists of Dauphine and Nivarais, France, about the 
year 1689. Offshoots of the parent stock formed a 
society in England in 1747; and two years prior to the 
Declaration of Independence by the American colonies, 
Ann Lee, with seven of her followers, landed on these 
shores. 

From the little spark brought over by them a fire 
was kindled which vivified many souls, and in New 
Lebanon over a century ago, these gathered together 



bHAKDKS AND SHAKERISM. 



i 

and built their first house for public worship. From 
that period they have acted as a leaven among the ele- 
ments of progress. 

Mothe r^ Ann, so-called from that tender maternal 
love which would fain save a world from sin and suffer- 
ing, was the first seer to enunciate the principle that the 
Great First Cause is dual — He and She — Father and 
Mother. It is certain that Theodore Parker obtained 
his conception of this deific attribute from the Shakers, 
as shown by his correspondence. This duality is now 
so generally accepted that churchmen are apt to forget 
that the Jewish Jehovah and the Christian God was 
forceful, revengeful and on occasion hateful. This one 
sided Creator lacked all that sweet plentitude of wom- 
anly love, which united with a manhood of correspond- 
ing wisdom, would alone be worthy of reverence. And 
Christendom waited seventeen centuries for a woman to 
declare the duality of the Deific Essence. 

This, then, is the central idea of Shakerism. Ranged 
about it are others, not the result of dry reasoning, but 
of experiences similar to those of Paul and the Penta- 
costal church. Profoundly reverent by nature, they 
recognize a “ divine afflatus,” which is the inspiration of 
all real development. This divine element they believe 
has manifested itself whenever the condition of an indi- 
vidual or of society afforded occasion, from the begin- 
ning of history through Moses, Isaiah, Swedenborg, 
Whitfield and others down to the time of Mother Ann, 
and even since then. They declare that “the continu- 
ous revelations of truth will ever be the leading lines of 
human progress.” 

What is now known as modern Spiritualism is ac- 






f 

cepted by them as a fact. They assert that all phases of 
mediumship were common among them several years 
prior to the first rap heard at Hydeville and that its advent 
to the general public was then foretold. In its higher 
phases, shorn of crudities and monstrosities, it is still 
sometimes exhibited. Witness the sweet, pathetic yet 
simple melodies which come, “the gift of the spirit,” as 
they believe, to one or another, either in private or in 
public worship. A brother or a sister at such times is 
inspired to sing a new song to new music, which, when 
written down becomes a permanent possession. A large 
book has been published consisting of these inspirational 
hymns, which is in constant use. 

They do not generally believe in the miraculous 
birth or divinity of Jesus, but consider that he was divine 
in the sense of having power to rise above the lower 
* propensities. His mission was “simply and fully to 
manifest the divine attributes to man” more than any 
other one who has ever lived. 

They also believe that the first wave of deific light 
sweeping over the earth after the Reformation, began 
with the Quakers. Its mission was to “prepare the 
world for the divine form of human society,” or the 
“kingdom of heaven on earth.” The second appear- 
ance of this wave or the “ Christ-Spirit” was manifested 
in and through woman in the form of Ann Lee. 

They accept the Christian Bible allegorically and 
literally and include among Bibles the Koran, Talmud, 
Zendavesta and other books sacred to various nations. 
They discountenance war, never go to law among them- 
selves, and aim to act in a just, humane and brotherly 
manner to all men. 

s 



■ 



SHAKERS AlSrrr^HAKERISM. 



In regard to women “ It is the only society in the 
world, so far as we know,” said Eldress Anna, “ where 
woman has absolutely the same freedom and power as 
man in every respect” And the world may well hail 
the advent of woman’s era if it shall usher in such noble 
types of womanhood as we found at Mt. Lebanon, hid 
under the quaint cap and staid dress of the gentle sister- 
hood. 

In regard to the future, Elder Evans has declared their 
belief to be that “ The old heavens and earth — united 
church and state — are fast passing away, dissolving 
with the fire of spiritual truth. Out of the material of 
the old, earthly, civil governments, a civil government 
will arise — is even now arising — in which right, not 
might, will predominate. It will be purely secular, a genu- 
ine Republic. Men and women will be citizens. All 
citizens will be free-holders. They will inherit and pos- 
sess the land by right of birth. War will cease with the 
end of the old monarchical, theological earth. * * * 

In the new earth sexuality will be used only for repro- 
duction; eating for strength, not gluttony; drinking for 
thirst, not drunkenness. And property, being the 
product of honest toil — as those who will not work will 
not be allowed to eat — will be for the good of all, the 
young and the old.” 

Purity of mind and body is necessary to Shakerism. 
But virgin celibacy has in it nothing of moroseness or 
asceticism. A pleasant relation is maintained between 
the brethren and sisters, fostered by social meetings in 
which reading, conversation and discussions upon topics 
germane to the welfare of humanity take place. In 
these, all who choose to do so, participate. 






f 

Believing that human theologies perish in the using, 
while the revelations of truth are continuous and pro- 
gressive, they earnestly watch and wait for every sign 
of the domination of the spirit of truth and justice over 
that of error and falsehood in the government or in 
social life. As to them, the fall of man consists in “ dis- 
orderly relationships,” and the serpent is the sensuous 
nature. They are strenuous in the advocacy of purity 
and temperance. And here it may be said that the insti- 
tution of marriage is not condemned by the Shakers. 
All men, they consider, are bound to make the animal 
propensities tributary to their higher natures, while mar- 
riage is a purely worldly institution. They are called to 
a higher order of life, to “come out of the world and 
be separate. 

The following description of this growth from a 
lower to an upper plane, is from the pen of one of their 
number who wears his eighty odd years as a crown of 
wisdom and beauty. 

“Allow me to assure you, scientific men, philoso- 
phers, doubters, and all interested, that whenever human 
spirits are in the right condition and are about to change 
from the animal emotional to the divine emotional life, 
that there will be manifestations of intelligent spiritual 
affinities, forces, effusions of the divine spirit, producing 
extraordinary results as on the day of Pentecost. There 
will be deep conviction of sin, bodily agitations, gifts of 
tongues, curing diseases, discernment of spirits and 
striking with fear the hardened sinner and unbelieving 
opposer.” 

Whatever may be thought of their beliefs, the catho- 
licity of thought evinced by their leaders, the compre- 



& ' SHAKERS AND SHAKERISM. 

hensive grasp o f affairs, the judgment of the trend and 
comparative value of social, political and religous move- 
ments, the balancing of various reforms, the interest 
maintained in scientific discoveries and inventions, the 
depth and breadth of that love of humanity which 
dominates every motive, is something as surprising as it 
is delightful to the dispassionate visitor. 

Prof. Richard T. Ely, of Johns Hopkins University, 
who sojourned at Mt. Lebanon for a few weeks, gives 
this testimony in regard to that visit: “The feeling 
grew upon me that I was in a social observatory, view- 
ing as from another planet the buying and selling, the 
hurrying to and fro, the marrying and giving in mar- 
riage, the toil, the pleasure, the vanity, the oppression, 
the good and the evil among men on earth.” 

There are seventeen communities of Shakers in this 
country, containing in all between four and five thou- 
sand individuals. These are situated in the States of 
New York, Massachusetts, Connecticut, New Hamp- 
shire, Maine, Ohio and Kentucky. Elder F. W. Evans, 
the able and venerable senior elder at Mt. Lebanon, has 
just returned from a visit to England, at the solicitation 
of sympathizers in Great Britian who desire to establish 
a community. Adherents are constantly joining them, 
though in the nature of things not in large numbers. 
Those who believe and work in unison with their aims, 
yet who remain without the fold, are more numerous. 
However this may be these people who dispense with 
liquor and tobacco, who subsist on grains and fruits and 
live near to the great heart of nature, practice as wel 1 
as preach a temperance and a religion well worthy of 
respectful attention. 



BRIEF NARRATIVE 



OF 



EVENTS TOUCHING VARIOUS REFORMS. 



BY 

JANE D. KNIGHT, 

WHO WAS REARED IN THE SOCIETY OP FRIENDS, AND UNITED WITH THE 
SHAKERS AT MT. LEBANON, COLUMBIA CO., N. Y., IN THE YEAR 
1826, IN THE TWENTY-SECOND YEAR OF HER AGE. 



ALBANY: 

WEED, PARSONS AND COMPANY. 

1880. 



INTRODUCTION. 



Those who would chronicle past history “ must 
nothing extenuate or aught set down in malice ; ” for 
there is a righteous judge who will finally balance all 
things duly. 

In retracing the corridors of a long life-time, and 
noting the events that have taken place, and join- 
ing them together as links in a chain, incidents 
crowd upon the mind too numerous to mention ; in 
which we discover indicators pointing to a higher 
life — to the Zion of God — the mountain of the 
Lord’s house, which, in prophetic language, would 
tower above all other hills. The torch-lights borne by 
the prophets of previous dispensations gave light, and 
were needful to the people of those times, who sat in 
darkness, and were under the shadow of spiritual 
death ; but now a greater light and glory is revealed 
through the manifestation of the dual Christ spirit, 
which transcends that of the past. 



4 



In offering this short narrative, I trust that my 
motive will vindicate the effort I have made. Hav- 
ing attained to the age of seventy-five years, and 
feeling that I am nearing the confines of another 
world, I leave this as a memoir to friends who may 
be interested in my history ; but more especially 
would I commend it, with my affectionate regards, to 
the rising generation, in whom I feel a deep interest. 



% 



EVENTS CONNECTED WITH EARLY LIFE. 



When I was about five years old, ray father, “ Abel 
Knight,” moved his family from Philadelphia to Bal- 
timore, and engaged in the flouring business, which, at 
that time, was very lucrative. The journey was taken 
in a carriage, making a long ride of four or five days, 
now accomplished in as many hours. It proved to be 
an ill-timed move, for there were many political agi- 
tations preceding the war with Great Britain in the 
year 1812. The mob element then prevailed to an 
alarming extent, and men trembled, for they knew 
not when they mighl^be in the power of those who 
would not listen to reason ; nor did women know 
when their homes and inmates would be assailed, 
while the poor children quailed lest the mob would 
make a fearful descent upon them. Children suffer 
much at such times, for they know not the cause or 
what the end may be. It was indeed a reign of 
terror. 



6 



Soon followed the declaration of war between Eng- 
land and America, the British asserting their various 
claims on sea or territory, and thus the peace was dis- 
turbed. The Quakers w T ere two-fold sufferers in those 
times, as they protested against bearing arms, and 
were non-resistants, favoring neither side ; on that 
account, they were frequently despoiled of their prop- 
erty, for unprincipled men, with a “ little brief author- 
ity,” were determined that they should appear on the 
training ground, or pay exorbitantly to the then rul- 
ing powers. At one time, two of the officials came to 
my father’s house to warn one of the family to appear 
on the ground equipped for training. It so happened 
that I went to the door ; they handed the paper to 
,ine, which I took and instantly tore it up. The men 
looked surprised, but left apparently as much ashamed 
as I was frightened. Had I been a few years older, 
in all probability I should have had a view of the in- 
terior of a court-house, and mayhap the county jail ; 
but there was no further action taken in the matter. 
Then in addition to this, was a sad sound heard from 
the fort not far distant, from which the booming of 
cannon fell heavily on the ear, indicating destruction ; 
taken altogether, there could not be much childish glee 
in those days. 



7 



From the top of our house we could see the British 
fleet on the Patapsco river, and we knew not how soon 
it might prevail ; then the fire, as well as the sword, 
would devastate, and fearful raids might be expected 
from soldiers, who at such times are subject to no law. 
The common trouble seemed to affect the interest oh 
all ; and friends would often live crowded in close 
quarters, and with words of sympathy and kindness, 
comfort each other. 

Our family were at one time at the house of Wil- 
liam Tyson, about three miles from the city ; and one 
afternoon a great smoke was seen. We expected the 
city of Baltimore was on fire. We all ran to a 
hill near by to see if it was really the case, but learned 
that it was Washington, instead of Baltimore, that was 
being ruthlessly destroyed. 

Fleeing from Danger. 

To escape such unsafe conditions, my father pur- 
chased a farm at Elkridge, near Ellicott’s Mills, nine 
or ten miles from Baltimore, where we had a simple, 
quiet home that might have sufficed even Cowper’s 
yearning “ for a lodge in some vast wilderness where 
rumors of offensive and defensive war might never 
reach him more.” That region was more attractive 




to the lover of the picturesque than to the agricul- 
turist ; however, there was much to admire among the 
high hills of Elkridge, Anne Arundel county, and there 
we remained until peace was declared. 

Again we were induced to return to city life, and 
once more our residence was in Baltimore, where to 
our discomfort we had to encounter the reappearance 
of odious militia officers, who occasioned the Quakers 
much annoyance. 

The slave power at that time dominated, and Balti- 
more was one of its strongholds and chief marts. 
Many of the Society of Friends bore their testimony 
valiantly, and were much exercised in mind upon the 
slave question, which was sustained by clerical and 
governmental powers. Many renounced the use of arti- 
cles that were produced by slave labor, and whole 
families were supplied with food and clothing, the 
product of free labor; albeit, even that would not 
often bear very strict scrutiny, as just remuneration to 
the laborer was seldom awarded. 

Among the Foremost 

in the work of rescuing the colored race from bondage, 
and striving to assist the free, that they might become 
honest and honorable citizens, was Elisha Tyson. This 



_ ____ 



action was obnoxious to those who contended “ that 
the black man had no rights that the white man was 
bound to respect,” asserting even from the pulpit 
that helpless Africans were designed to toil and 
suffer through life, for the interest and pleasure 
of theft owners ; the lust of filthy lucre ruled, and 
strong were the manacles that bound Africa’s chil- 
dren. I well remember the little girl called Muz in go, 
who was taken into our family ; she (with others) was 
stolen from Africa. They were sought out, and taken 
possession of by Elisha Tyson, who found homes for 
them among Friends. The young Muzingo w*as a 
bright, interesting child, and much loved. When she 
learned to speak English, she told in a very pathetic 
manner of her sufferings in the ship that bore her far 
away from home and friends ; but early sufferings had 
their effect, and the new life, perhaps, was not as well 
adapted to her constitution as was her native clime 
and simple fare ; for the little spirit was soon released 
from the mortal form, no doubt, to blend again with 
scenes and friends in the land that gave her birth. 

The Quaker Society 

in Baltimore took an active part in behalf of the native 
Indians. Philip E. Thomas was one of the principal 
actors in the work, and he strove hard to have them 
2 



10 



dealt with more justly and taught what was for their 
benefit, whenever it could be effected, and sought to 
enlist sympathy and interest for the children of the 
forest, claiming that the red man was entitled to hu- 
mane and just treatment. Though great was the work, 
and apparently of slow progress, yet those efforts were 
registered, and good results have followed to gladden 
the heart of the humanitarian. 

Antecedents. 

Here allow me to diverge from my subject, and give 
a brief history of my ancestry. My grandfather, Israel 
Knight, was a descendant of Giles Knight, who came 
from Gloucestershire, England, in company with Wil- 
liam Penn and many others. He located in Bucks 
count} 7 , fifteen miles from Philadelphia, known as By- 
berry, afterward called Ben-Sal em. The Friends there 
congregated were farmers, and generally speaking, true 
representatives of unadulterated, primitive Quakerism. 
At the old homestead, I spent many pleasant days in 
early life, often going to First and Fourth day meet- 
ings, which were scrupulously observed. John Comly 
was one of the principal leaders ; he was known as a 
scholar and teacher, and published a spelling and 
grammar book, in accordance with Friends’ views and 



11 



order. Much might be said in commendation of this 
little society, for they certainly evinced great sincerity 
in their lives, and foreshadowed a more spiritual work 

that was to follow. 

% 

My grandparents on my mother’s side, Isaac and 
Jane Donaldson, w r ere also firm and exemplary mem- 
bers of Friends’ Society in Philadelphia. With them 
I frequently tarried during the period of childhood 
and youth. They had most of the writings of the early 
Quakers in their house, and other histories of those 
who had suffered for the truth. They were given me 
to read, and I became intensely interested in them. I 
often asked myself the question, u would I be willing 
to sacrifice and forsake that which was most dear to 
me, if convicted of present error, and convinced of 
higher truth ? ” 

I was often present at the “home sittings,” as they 
were termed — which were simply family gatherings, 
with the addition of a few neighboring Friends, who 
would meet to enjoy each other’s society, and perhaps 
some among the number who had been called to travel 
as ministers. In those social gatherings, one or more 
would often be influenced to sit in silence, in which all 
the household would participate. Then would follow 
the overshadowing of the divine spirit, and words of 




12 



advice or comfort would be spoken, attended with 
weight, and effecting great good. 

Among the prominent ministers who were called 
u traveling Friends,” were Thomas Scattergood and 
Jessie Kersey. They were bright lights and true to 
the dispensation they were in. I was convinced and 
made to feel that a superior work was needed, and that 
the earthly, outward life could never satisfy the im- 
mortal part. 

About the Year 1817 

Abel, my father, and his family, removed to Philadel- 
phia. For some time, nothing unusual or worthy of 
note transpired, save the common events occurring in 
a city, where trade, traffic, fashion and folly were the 
ruling incentives. I longed for the sweets of country 
life, where the true and rational are more manifest 
than can' possibly be found in an artificial life in a 
city. At times, the spirit brooded over the stagnant 
places even in the city, and the waters became troubled. 
Agitation of thought, and a spirit of inquiry was awak- 
ened in many minds ; they were zealous, and energetic 
in combatting the clerical power; for while that was 
strong, no essential progressive movement could be 
effected, as the clergy were sustainers of the anti-Chris- 



T"‘ 



13 



tian, and not the Christian life, which, according to 
their teaching, was not attainable. Parties both in and 
outside of Quaker societies entered a forcible protest 
against this hierarchy. 

Theophilus Gates 

was a fearless worker in those days. Rewrote and 
distributed tracts that showed the blighting effects of 
missionary movements in foreign lands, evincing that 
missionaries, generally speaking, lived a life diverse 
from the teachings of Jesus, whom they professed to fol- 
low, and in many ways were actual stumbling blocks, 
not promoting the welfare of the people ; always cry- 
ing “give, give,” but, after receiving, did not right- 
eously appropriate and distribute ; showing that priests 
and missionaries made great demands for the so-called 
heathen in foreign lands, while causes that produce 
misery and inequality at home were disregarded. 

At times, even in that day, efforts were made to 
combine church and State, at which some were 
alarmed ; and when Ezra Styles Ely asked for more 
governmental action in that direction, there was much 
indignation felt and expressed, being confident that a 
power thus formed would be the annulling of all that 
had been gained by sore conflicts for the rights of man, 



14 



and freedom of conscience. With a vigilant eye, and 
protesting voice, many evils were for the time averted; 
doubtless the spirit of the martyrs often inspired and 
strenghtened those workers in the cause of freedom. 

Controversial Discussions. 

In the year 1825, a discussion or controversy arose 
between one Spring, D. D., a Presbyterian, and Knee- 
land, D. D., a Unitarian, which was of great interest, 
causing many to see more clearly the inconsistencies 
of old theology, and the more correct views of the Uni- 
tarian. Then came the long and excited discussion 
between Gilbert, a Presbyterian D. D., signing him- 
self Paul, and a Quaker preacher under the signature 
of Amicus, which was published periodically at the 
time, and created a good deal of interest, by which 
was seen the more spiritual and correct view of the 
Quaker Order, and the untenable premises of man- 
made creeds and dogmas. The commotion thereby 
caused dissatisfaction, and produced disintegration ; 
the fruit of which began to appear among Friends, and 
brought forth sorrow and tribulation, which culminated 
in a division between the conservative class, those of 
mere creedal growth on the one hand, and the more 
progressive and liberal minded on the other. The one 



15 

opposing progress and investigation, and the other man- 
ifesting a disposition to move on to the higher ground. 
They advocated emancipation for the slaves — freedom 
for all — with just and equitable laws to govern 
society. 

The Splitting Point. 

Then came that fearless pioneer, Elias Hicks, who 
publicly declared his conscientious views in relation to 
the work and life of Quakerism, and acknowledged 
the power that brought it forth, and also advocated its 
expansion. This was followed by a protest from the 
orthodox class against the so-called innovators, assert- 
ing the right to silence the voice of the more progress- 
ive and liberal class. There was also much diversity 
of opinion in regard to doctrine to the old theological 
ideas in reference to the atonement — resurrection — di- 
vinity of Jesus, which were all freely discussed. Those 
termed Hicksites considered Jesus as a mere man? 
divinely inspired, whose precepts and examples were 
righteous and true. This was ostensibly the splitting 
point. 

Many who had formerly been near and dear friends 
became divided and estranged. To those who had 
been early led to believe that the Quaker dispensation 




16 



was the ultimatum of all that was right and just, in a 
religious point of view, this unlooked-for rupture 
caused doubt and dismay. But with it came the spirit 
of investigation, causing many to reason, and examine 
the views of those who had come out from the old 
traditional orders, with their various creeds and incon- 
sistencies; thus while old ties were being severed, as 
the previous heavens were passing away, so the sound 
of “ Lo here and lo there ” was heard. The spirit of 
investigation was rife at that time, but many reasoned 
falsely, and infidelic or atheistic conditions were the 
result, while others, by true reasoning, became more 
spiritual, and received enlarged and enlightened views. 

Robert Owen 

visited Philadelphia in the year 1825, and lectured 
there. His teachings were extensively published, and 
his communistic views were attractive, while his sincere 
and humanitarian spirit caused many to accept them. 
Such felt that improvement was needed and attaina- 
ble, and that antagonistic conditions — dividing and 
subdividing — need not always prevail. With devo- 
tion and zeal they sought to inaugurate a system of 
justice and equality, and by thus organizing, find an 



17 



all-healing panacea for the ills of life, whose name was 
legion. 

My father (Abel Knight) was one of the energetic 
workers who labored honestly to upbuild and sustain 
the communistic system. Among the number who 
strove to co-operate in the educational department was 
Professor Rafinesque, a man of fine learning, and useful 
knowledge. Also Professor McClure, a highly compe- 
tent teacher, in connection with Pestalozzi, of Ger- 
many. Books and papers of various kinds were placed in 
our house to be used when needed, which were attractive 
and instructive, and there were hopeful prospects for 
the projected community. 

One E. Posthel waite Page, a man of culture and 
property, who was called the high priest, dressed him- 
self entirely in green. This he intended as a rebuke 
to the devotees of fashion. The paper called the 
u Working Man’s Advocate,” edited by “ G. H. 
Evans,” which contained broad and liberal sentiments, 
was received with expressions of welcome and pro- 
duced good results. Fanny Wright, his contemporary, 
was fearless and independent in her action to help build 
up a social order free from the conflicting elements 
that ruled in isolated families. Matthew Cary — well- 
known as' an extensive publisher and political econo 
3 



0 



IS 



mist — issued a pamphlet wherein were specified clearer 
views regarding financial, commercial and social rela- 
tions. 

Thus the new movement was aided by many eccen- 
tric characters of divers opinions, yet upon one point 
they were clear and united, i. e ., escape if possible from 
the dominant rule of caste, creed and monopoly, as R. 
_D. Owen said of the Indiana or New Harmony Com- 
munity. It was “ liberty, equality and fraternity in 
dowmright earnest.” It found favor with the hetero- 
geneous classes of radicals, enthusiastic devotees to 
principle, honest latitudinarians and lazy theorists, with 
a sprinkling of unprincipled sharpers thrown in. A 
superficial observer might have judged that an embassy 
from the Cave of Adullam was in motion. 

Prospective Community. 

The property designed for the prospective com- 
munity was at Valley Forge, a place occupied by 
Washington’s army in the days of revolutionary strug- 
gles, which offered many favorable attractions. Rog- 
ers, the name of the owner of the premises that the 
Communists had designed for their home, held out 
many inducements to the trusting strangers; and in 
him they placed much confidence, as he made fair and 



# 





I 



seemingly true professions. But, alas ! he proved to 
be a deceitful, speculative person, and they were soon 
obliged to leave the hoped for Utopia. They were 
doomed to disappointment ; for they found that neither 
builders nor material could blend or cement together 
the pentecostal structure, of which they had caught a 
glimpse ; on one hand was to be met opposition and 
ridicule, and on the other, they had to meet the sad 
reverse of feeling experienced by the too sanguine, yet 
sincere leaders. 

Their losses and vexations in pecuniary matters 
were severely felt ; and again was to be encountered 
the selfish, monopolizing power, with all its avarice, 
covetousness and hard-hearted ness. The association, 

like many of similar character, was of short duration, 
and soon became extinct; and they were reluctantly 
compelled to contend with the dominant, unchristian 
elements of the world. Still there were a number 
that earnestly yearned for the higher life ; and the 
spirit seemed to say, “ Lo, the Comforter is near ; 55 
and over the tumultuous sea, would float a calm, sweet 
tone, as if from an angel saying, “ Hope on — work 
ever. 55 



20 



Spiritual Awakening. 

About that time, my father was greatly exercised in 
mind, feeling the need of something more spiritual 
and reliable than any thing he had hitherto attained. 
When he was thus wrought upon, he was many times 
unable to attend to his business affairs, and would re- 
tire to his room, and there bow himself down in sor- 
row and deep tribulation. At times, his spirit would 
be lifted up, and he would take new courage ; for he 
felt an assurance that his prayers were heard, and that 
a light would soon break forth, showing the work of 
redemption ; and he would call for Sarah (my younger 
sister) and myself, and say to us in a prophetic and 
solemn manner, “ there is something coming ; some- 
thing to be revealed that is new. I know not what it 
is; but I wantjyou both to keep yourselves free and 
unprejudiced, that you may be able to think and judge 
for yourselves, and also act for yourselves. There is 
great importance in the work near at hand.” I repeat 
it: you must keep free to exercise your own judg- 
ment, and conscientiously accept or reject.” We were 
often inclined to think that our kind father was feel- 
ing more than was really needful, yet his words were 
too weighty to pass unheeded. When conversing 



21 



upon the great events of the time, some persons spoke 
to him of the 

“ Shaker Societies,” 

who, as a people, exemplified in their lives, in a large 
degree, the spiritual work and order which they were 
seeking, and of which they had caught a view. An 
interest was thus awakened that caused a small num- 
ber of persons to seek for more information concern- 
ing this hitherto unknown people. My father wrote 
to the western societies, asking for further knowledge, 
which was quickly and liberally responded to. 

In the spring of 1826, he went to New York to at- 
tend Friends’ yearly meeting, and a favorable oppor- 
tunity offered for him to go on to Watervliet, and take 
at least one hour’s glance at a Shaker village ; and 
possibly to get some insight into the cause that 
prompted such devotion of character, with such satis- 
factory results. The summer following, in company 
with my mother, he visited New Lebanon, Columbia 
county, N. Y. When they returned to Philadelphia, 
both gave a glowing account of the society, and of 
their domestic arrangements and spiritual attain- 
ments. 

In the fall of 1826, two brethren, Richard Bush- 



% 



22 



nell and Proctor Sampson, came to Philadelphia to 
visit the people who had sent forth the “ Macedonia 
cry ” for help. They were entertained at the house of 
one of the number, who was deeply interested and 
favorably impressed. We regretted that we could not 
have that privilege, but there a spirit of opposi- 
tion arose in our family, too strong to have it practica- 
ble. The brethren were visited by many people, and 
imparted light, love and courage to all who were pre- 
pared to receive ; but some went away sorrowing, not 
being ready and willing to make the required sacri- 
fice ; while others, who had been earnestly struggling 
for a long time, and had prayed 41 Lord send by whom 
thou wilt, only give us the bread and water of life,” 
were thankful to accept truth from those heavenly 
messengers, whose testimony was strong and power- 
ful, calling souls to a life of purity and full consecra- 
tion that would result in peace and harmony. Thus 
the u desire of all nations,” to them had come ; that 
for which they had long been yearning. 

When the time came for the brethren to return 
home; my 

Sister Sarah 

decided to go to New Lebanon with them, 'as she 
wished to become a practical Christian, and she felt 

# 



23 



that a way was now open for her to escape from the 
corruptions of the world. This purpose met with 
severe opposition, as she was a favorite in the family, 
and dearly loved by a large circle of friends. They 
wanted to banish Shakerisin from their midst, and all 
was done that could be to thwart its progress. And, 
as we had occasion to believe that coercive measures 
would be taken to prevent her departure, it was 
deemed best that she should leave home at midnight, 
accompanied by her father, which was accomplished, 
and the early morn found her on the way to her new 
home. 

The consternation and commotion that ensued can- 
not be described. Most surely I had my share of 
censure, and had sore trials to pass through. Some 
expressed their regret that the days of the inquisition 
were passed, and suggested remedies for the wild 
fanatics by placing them in a barrel, with spikes in- 
serted, or possibly an application of a blister on the 
head. However no such proceedings transpired. Others 
felt, as they had never felt before, that the end of 
the world had come upon them. 

On account of the spirit of opposition that was 
aroused in our familjq I avoided, as much as possible, 
all conversation on the subject of Shakerism, but im- 



24 



proved every opportunity in reading such books as 
were placed within my reach pertaining thereto. I 
gathered many truths from the book called the “ Mil- 
lennial Church’ 5 which were very profitable tome. In 
process of time I became settled in my mind that 
“Shakerism” was true, and founded upon just prin- 
ciples. I made known my convictions, and expressed 
a desire to become better acquainted, and form a nearer 
relation to a people that gave evidence that they were 
in possession of the Christian spirit that prevailed in 
the Pentecostal Church, which now, as then, brought 
forth a new order of things — an household of faith — 
a true brotherhood and sisterhood, based upon love to 
God, and to humanity. 

The question arose in my mind, could I longer live 
in the elements which sustained and centered in the 
generative life ? or should I come out therefrom and 
rise into the higher spiritual order on the angelic 
plane ? This was the test, and thus I queried. If this 
was to be the ultimate, why not commence the work 
at once ? This manner of reasoning was not accepta- 
ble to any of my friends, with the exception of my 
father. To dwell on the trials that ensued from the 
choice that I then made is not needful, all have their 
times of trial in some form. Suffice it to say, I felt that I 




25 



could forego earthly pleasures, and relinquish the society 
I was identified with. But to know that I was grieving 
those whom I loved and who loved and cared for me was 
my severest trial. I felt that the time had fully come 
for me to move off from the old, on to new ground, 
and prove by so doing that the lessons already learned 
should not be lost. If my friends could not see and 
feel as I did, it would be no excuse for me. If my 
opportunities to learn had been greater than theirs, mv 
accountability would be in proportion. In the mean- 
time great efforts were made to induce me to return 
to the a good old way , 55 as they termed it, not re- 
membering the “good old way 55 was once new and 
aggressive ; and in its best phases, but a prelude to a 
more perfect work. 

Early in the following year, Elders “ Calvin Green 
and Richard Bushnell 55 came to Philadelphia, and 
ministered the balm of love and strength, and com- 
forted those who were recipients of their testimony. 
My father went with them to Chester county, to visit 
a company who had received faith in the testimony of 
“ Christ’s Second Appearing , 55 and from which place a 
large number were gathered, and garnered, in the 
Church at New T Lebanon. It was evident that there 
was an influx of divine power from the spirit world 
4 



26 



which induced many to hear and accept the word gladly, 
and turn to the Zion of God. There was much of 
interest occurring almost continually. One incident I 
will record, i. e. : Edward Hicks, who was held in 

high estimation as a Quaker preacher, came to Phila- 
delphia on a religious mission. I was urged by my 
friends to go and hear him ; they thinking that as he 
spoke with power and demonstration of the spirit, it 
might arrest mv attention, and deter me from making 
any further movQment. In compliance with their re- 
quest I went, and truly he did speak powerfully, but 
all he said was in my favor, and not at all acceptable 
on the other side. Some of his words ran thus : u The 
religion of the present day is, to a large extent, a re- 
ligion of men, sustained by the doctrine of devils. 
Those who profess to follow Jesus Christ lack the 
vitalizing power that should govern and guide the true 
disciple.” As we were returning from meetiog, one of 
our company remarked, “ that was a Shaker sermon.” 
It was evidently not what they wanted just then. 
Indeed the intervention of guardian spirits was often 
manifested. 

There was one incident relating to my father’s exer- 
cise of mind a short time previous to our leaving Bal- 
timore I would not fail to note. As he was recover 







27 



ing from a severe illness, lie said: U I shall soon be 

well! and irf twelve days I must go to Philadelphia, 
and preach to the people there, and O how I will 
make their ears tingle ! Jane, you must go with me.” 
That was just twelve years prior to his receiving faith 
in Shakers’ testimony, evidently referring to a pro- 
phetic period of time. 

Our Move to New Lebanon. 

As father was very anxious that our mother should 
become better acquainted with Believers (or Shakers) 
he purchased a farm in the neighborhood about one 
mile distant from the village, and near the 1st of June, 
1827, we moved to our new home, where we met with 
our little sister Sarah, happy in the enjoyment of spir- 
itual privileges, and strong in the faith, without a re- 
gret as to the choice she had made. I also was thank- 
ful that I could attend meetings, and unite in spiritual 
exercises and find a closer joining to a people who 
could say in truth, u Come with us, and we will do you 
good.” 

New and unlooked for trials now awaited us. Our 
mother did not gather to Believers as we expected she 
would do, upon further acquaintance. Opposing neigh- 
bors, of which there were not a few, came to the house, 



and poured out their bitter, persecuting spirit, reiter* 
ating every old and new story, to prejudice our minds 
and if possible deter us from finding a further joining 
to the “ deluded people,’* as they called the Shakers. 

At length my mother decided to return to Philadel- 
phia, taking with her the younger children. This was 
indeed a heavy blow to us ! The time had now coine 
for me to make a final choice. The good, convicting 
and convincing spirit did not forsake me in that day of 
tribulation, but strengthened me to choose the better 
part. A ministration from the heavens, the holy 
“ Comforter,” visited me, and poured oil upon the 
troubled waters, and in gentleness and love led me 
safely through. 

Fifty-four years I have been an indweller in the 
Courts of Zion. From time to time I have received 
renewed baptisms from the Holy Spirit, and have par- 
taken of the bread and waters of life, which have 
nourished and sustained the immortal part. And I 
now bless and praise God for the power and efficacy 
of a Gospel that is able to save souls from sin. 

In conclusion I will state, thac after my mother re- 
turned to Philadelphia, my father and myself moved 
into the North Family of Shakers at New Lebanon, 
where my sister Sarah then resided, but afterward 



moved into [the Church Family, where, in the year 
1831, she died suddenly of heart disease. 

Abel, my father, was zealous, sincere and devoted 
to the cause he had espoused, and for which he had 
sacrificed so much, and filled the office of deacon in said 
family until his [decease, which took place in the year 
1842.' 



s 



Inscribed 



TO THE MEMORY OF 



Eldress Antoinette Doolittle, 



BY HER 



LOVING AND DEVOTED GOSPEL FRIENDS. 



14 They that are wise shall shine as the brightness of the firma- 
ment, and they that turn many to righteousness as the stars forever 
and ever.” — Daniel 12: 3. 



ALBANY: 

WEED, PARSONS AND COMPANY, PRINTERS. 

1887. 



- 




INTRODUCTION. 



We are impressed with a desire to place before our 
dearly beloved Brethren and Sisters, as well as many 
friends not belonging to our Order, the following arti- 
cles composed by different members of the North 
Family, Mt. Lebanon, in memory to a faithful Stew- 
ardess and devoted Servant of the Lord, Eidress Mary 
Antoinette Doolittle, believing they will be acceptably 
received and appreciated by all. 

It also seems befitting that a tribute of love and 
affection be especially dedicated to her, our spiritual 
Mother. 

With devotion and reverence for her holy life, her 
pure and chaste character, with onr resolutions to “go 
and do likewise,” and to “ follow her as she followed 
Christ,” her children thus devote these few pages sacred 
to her memory. 



A HEAVENLY TRANSITION. 



THE CLOSE OF A LONG, USEFUL AND EVENTFUL LIFE. 



By Anna White. 



At Mt. Lebanon, Columbia county, N. Y., on the 
evening of December thirty-first, at fifteen minutes 
past eight o’clock, our beloved Mother in Israel, Eldress 
Antoinette Doolittle, of North Family, passed peace- 
fully and painlessly to her beautiful spirit home the 
angels had prepared for her. She was seventy-six years 
of age the 8th of September, 1886. 

Y ery few, if any, have passed beyond the confines 
of earth bearing with them such sterling traits of char- 
acter as were exemplified in the life of our beloved 
Mother. 

As a natural woman she was endowed with remarka- 
ble faculties, and possessed qualities well adapted to the 
important and responsible station, which, during her 
life, she w r as ordained to occupy. 

Blest with a strong and robust constitution, with 
physical endurance almost without limit, she met the 
stern realities of life unflinchingly, and no circumstance 
could deter her when and wheresoever duty called. 



6 



For nearly fifty years she bore a heavy burden in 
both temporal and spiritual things ; indeed, her whole 
life was devoted to the holy cause she so courageously 
espoused in early youth. 

In temporal matters, prudence and economy w^ere 
always considered ; she thought to “ use the things of 
this world righteously, as not abusing them.” When 
duty called her from home, she was particularly con- 
scientious and self-denying, many times walking miles, 
and going without needed food to save extra expense, 
nor for any thing personal claimed a single dollar, feel- 
ing that she had no right to use for selfish purposes the 
consecrated property held by her in trust. 

As a spiritual Guide and Instructor, where could be 
found her equal ? In our home she shone as a bright 
beacon light, and many are the feet she has turned from 
the broad paths of sin, and led step by step up the 
highway of holiness, tenderly feeding souls with the 
bread and waters of life. 

The testimony of the Gospel of Christ, she main- 
tained and administered, regardless of approval or 
disapproval. Just and true in all her dealings with 
souls ; discreet and cautious, lest she should “ hurt the 
oil and wine,” she held with loving embrace while 
chastening with her words, and after the rod would 
anoint with healing balm. But ah ! to the designedly 
wicked and rebellious, she was like a flaming herald of 
truth whose fire could not be quenched, until through 
baptism, confession and repentance, they became sub- 
jected and united to the gift of God. When weighed 



7 



in the balance of justice and truth, she will not be 
found wanting. 

For nearly a quarter of a century the writer has 
been a close associate with Eldress Antoinette, and 
can testify from acquaintance and experience to the 
truth, honor and glory of her life as set forth in the 
above brief sketch. Her many dear children “rise 
up and call her blessed,” and with numerous friends, 
sadly mourn the absence of her visible presence from 
their midst. 

“ Sing, O barren, thou that didst not bear ; break 
forth into singing, and cry aloud, thou that didst not 
travail ; for more are the children of the barren 
than the children of the married woman, saith the 
Lord.” — Isa. 54:1. 

Mt. Lebanon. 



ONLY ARISEN. 



M. J. A. 



(A hymn written and set to music expressly for the occasion.) 

Serene and clear thy sun has set 
Beyond time’s surging sea, 

Though sorrow’s shades may linger, yet 
We known that thou art free. 

Thy light, O, blessed one, has been 
As sunshine o’er life’s way, 

To ’lume the path that leads from sin, 

To joy’s eternal day. 



Chorus : — 

Not dead, but only arisen, 

From earth’s care and burden set free, 
A bright crown and treasure in heaven, 
Beloved of the Lord wait for thee. 

I’ve heard from earth’s remotest bound 
A swelling song of praise, 

* All glory to the righteous,” crowned 
With blessing are their days ; 

The pearly gates of Paradise 
Awaiting throngs unbar, 

Their holy songs of welcome rise 
And roll from star to star. 



9 



Thy pure example may we reacii. 
Thy Godly life extol, 

Thy precepts, love and virtue teach 
To every honest soul. 

Oh, pour thy blessing over all 
Ere thou slialt enter rest, 

Here, may thy loving mantle fall 
On hearts with wisdom blest, 



2 



DEATH OF A NOTED SHAKERESS. 



Elder F. "W. EVANS, of New Lebanon, writes: 

To the Albany Journal: 

Please notice tlie decease on the 31st ultimo, at 8:15 P. M., of 
Eldress Antoinette Doolittle, of the North family of Shakers, 
aged 76, September 8, 1886. She was widely known as a speaker 
and writer, and was universally respected by the public, and 
beloved by all who personally knew her. For three years she 
was editress of the first dual paper ever published, called “ The 
Shaker and Shakeress ; ” and in 1880, by request, wrote her 
autobiography, giving an interesting account of her early life 
previous to her becoming a member of the Society, also, an out- 
line of her life and experience among the Shakers. She died 
without physical suffering. She was confined to her room one 
week, during which time she was visited by all the family of 
sixty people, and to each one she had a word ‘‘fitly spoken,” 
with love and blessing. She died sitting in her chair, being 
conscious to the last. It was a peaceful end of a good life. 
Ministering spirit friends attended, took away all fears of death 
and bore her away to “ a place they had prepared for her.” We 
have never witnessed a more perfect triumph over death, and so 
complete a victory over the grave. “May my last end be like 
the end of our departed sister,” was the prayer of each one who 
saw her exit. 



TO THE MEMORY OF OUR OWN 
DEAR MOTHER. 



Lucy S. Bowers. 



Oh ! must she leave us ? Yea. Time’s dial hand 
Points to the number that marks off the years 
Allotted to her mortal life, and vain 
It is to wish it were not so; but sad 
Indeed becomes the circumstance and sadly 
Do we bow to. the inevitable. 

Why so much grief? Ask each and all her dear 
Confiding children, they who have sought her 
Constant care, and gained it at her generous 
Hand for many, many years; they who have 
Known full well the virtue of her love, 

And felt the pure affections of her heart; 

They who have heard her counsels true, in words 
That sounded forth the oracles of God, 

Which bade departure from the paths of sin 
And taught the holy way of righteousness. 

How often in her gentle mercy has 
She called the erring back to Christ, and even 
Wayward prodigals forgiven, and made 
For them a fullness of good things. 

Firmly* 

As the mountain rocks that have lain unmoved 
Amid the storms -of ages, has she stood 
Agaiist the tide of nature, persistent 



12 



In the right which triumphed in her soul, 

Guided by truth that led her calmly on. 
Temptation could not turn, nor art deceive, 

So perfect was her life, so keen her sight. . 

Yea our Dear Mother, — and must she leave us? 
Must we behold no more her mortal face, 

Nor meet the tender greetings, nor the smile 
That let to us the sunshine of her soul? 

The spirit world is not afar, and though 
We see her not, she will be with her own 
Dear children, still to comfort, still to bless, 

Still to teach and lead, and save from harm. 

0. Mother ! we behold thee passing through 
The pearly gates of heaven, not the vale 
Of death, crowned with the golden crown of life. 
Brightly set with royal gems of virtue, 

Robed in fine raiment, white and spotless 
As the crystal snow, haloed with the fullness 
Of the glory of thy inward being, 

And circled with the beauty of the spheres. 

Choirs of thy early friends sing happy 
Welcomes unto thee, and loving hands 
Will grasp thine warmly, and with gladness 
Lead thee to sweet resj; rest from earthly toil 
And care, within some mansion all prepared 
In thy fair heavenly home, where thou may’st 
Claim in peace the harvest of thy toil. 

Oh let us live as she has lived, that with 
A record pure as her’s, we too may meet 
Our God, and share His boundless grace. 

Sing! sing! ye holy ones your icelcome tunes, 

But we must sadly chant the requiem . 



Mount Lebanon. 



A MOTHER IN ISRAEL. 



Grace H. Bowers. 



Dear Mother in Israel! clothed with a power 
That only the spirit of Christ can bestow, 

Bound to her duty in each trying hour. 

An honor to Zion through weal and through woe. 

Firmly she stood as a rock in mid ocean, 

E’en when dark billows were surging around, 

Meeting with strength every worldly commotion, 

And in her example pure goodness was found. 

Dear Mother in Israel! clean in her spirit, 

The Lord is her witness, good Angels the same; 

Rare are the gifts she lias labored to merit, 

Unblemished her garment, and righteous her name. 

The jewels she sought for her crown through cross-bearing, 
Shining and bright, evermore she will wear; 

Richest of treasures are hers to be sharing; 

Earth cherishes none so lasting and fair. 

Dear Mother in Israel! constant and tender, 

Forgiving, forbearing, to principle true, 

A tribute of thanks would this swelling heart render 
In union with all that her faithful life knew. 

We trust that her kind, loving watch will be o’er us, 

That shielded and guided us long on this earth; 

She only has gone but a short time before us, 

To join the redeemed in angelic mirth. 



n 



Dear Mother in Israel! passed from our vision, 

We watched with regret life’s clear setting sun; 

Her spirit now free, with Christ hath arisen, 

Her work is completed, the victory is won. 

The grave had no terror, no death-sting preceding, 

But life, life immortal has perfect control; 

The Angels of God are tenderly leading, 

Safely home to true rest, a purified soul. 

Mount Lebanon. 



WE RISE TO CALL HER BLESSED. 



Annie R. Stephens. 



As melt the stars before the morning’s light, 

As fade the sun-set beams in dusk of even, 

So hath her spirit, radiant and bright, 

Departed now to brighter shine in heaven. 

Departed from us as a tower of might, 

A rock that stood unyielding, firm and sure, 

Gone from our midst, an angel of God’s light, 

To wear the star-gemmed crown and robes so pure. 

No death she knows, ’tis lost in victory, 

She slept to wake to everlasting peace ; 

With conscious joy she’s crossed the narrow sea, 

To know from earthly cares a long release. 

We ask, what makes a death so calm, sublime, 

She wears the light of triumph round her brow, 
Hath she not lived to God the life divine ? 

May she not yield with joy the conflict now? 

In early youth she heard the angels call, 

With heart sincere she hastened to obey ; 

Left father, mother, brothers, sisters, all, 

To find in Christ the life, the truth, the way. 

And backward thro’ the mists of by-gone years, 

We see her strive each duty well to fill ; 

She stood for right through all opposing fears, 

In faith she calmly sought to do God’s will. 



16 



Oh ! we shall miss her in that holy hour, 

When saints and mortals in communion meet ; 

Yea, miss those thrilling words, Those tones of power, 
That voice of tenderness and love so sweet. 

Yet, mourn we not as those bereft of hope, 

Full well we know the goal is nobly won, 

An angel band the pearly portals ope, 

To greet her at the setting of life’s sun. 

I see her now all robed in white, her soul . 

Enhaloed by the light of Christ-like love, 

Distilling power that tells of self-control, 

That’s raised her spirit from the earth above ; 

No earthly passion mars her soul’s retreat, 

No blight of sin her spirit form doth wear, 

For purity hath made its impress sweet, 

And left its everlasting signet there. 

We’ll waft to her the fragrance of our love. 

And thank her for her long untiriiig zeal, 

And pray that from her heavenly home above. 

Her angel benedictions we may feel. 

Po fare thee well, in peace we let thee go, 

And lay thy dust beneath the frozen sod. 

And say, the spirit is not there ; for lo ! 

Her resurrected soul mounts up to God. 

Mt. Lebanon 



■ill ..-ACT 



A TRIBUTE 



TO THE PRECIOUS MEMORY OF OUR BELOVED MOTHER. 



Martha J. Anderson. 



If we love the truth, if we admire virtue, upright- 
ness and integrity more than talents that give brilliancy 
rather than solidity to character, then may we this day 
lay upon the bier of the departed the sweet blossoms 
of chaste affection, and wreathe her memory with the 
immortelles of peace. 

How beautiful and appropriate the words of. the 
prophet Daniel: “And they that be wise shall shine as 
the brightness of the firmament;, and they that turn 
many to righteousness as the stars, forever and ever.” 
Wisdom was her peculiar gift ; her glorious robe and dia- 
dem. “ The wise man (and woman) shall inherit glory 
among the people, and their name shall be perpetual.” 
Her life-work has been nobly and truthfully wrought. 
In early youth all ties that bind to kith and kin were 
severed; all allurements and temptations cast aside 
that she might with freedom of will, and actuated by 
the promptings of a lofty, heaven-inspired faith, con- 
secrate all to her highest ideal of good, the upbuilding 
and sustaining of a Christian brotherhood and sister- 
hood, an angelic and enduring relation. 

3 



18 



Embued with a deep sense of responsibility, the on- 
erous duties, cares and burdens of a. high place of 
trust have been discharged with dignity and fidelity 
for nearly half a century. Truly a Leader in Zion, and 
a Mother in Israel, whose soul overflowed with love 
unfeigned and pure, to all whose aspirations and de- 
sires tended to the higher life. 

To say we. honor her but feebly speaks her praise ; 
to say we love her but faintly expresses the sentiment 
and emotion that kindles in our hearts, at the remem- 
brance of her many excellences. 

Though ours is a sad bereavement, we know that 
the dead need not onr eulogy, but rather the living. 
While the loved ones walk with us, let us bestow our 
affection and tender kindnesses, to cheer and soothe 
them, especially on those whose declining years are 
marked with failing strength and vigor, physical and 
mental ; to them a kind action, or a pleasant word is 
freighted with much good, while a seeming slight is* 
deeply felt. 

There are many in the outside world who expend 
much on extravagant funerals, rear costly monuments 
and? plant choice flowers on the graves of those whom 
they have too often treated with cold indifference and 
scorn, and who by neglect have languished for want of 
heart-love and sympathy; and then, as if to palliate 
the wrong, and ease their conscience, bring their offer- 
ings, but too late to make amends in this life. 

Some one has feelingly said : “ If my friends have 
alabaster boxes laid away full of .fragrant perfumes of 



19 

sympathy and affection which they intend to break 
over my dead body, I would rather they would bring 
them out in my weary and troubled hours, and open 
them, that I may be refreshed and cheered by them 
while I need them. % I would rather have a plain coffin 
without a flower, a funeral without an eulogy, than a 
life without the sweetness of love and sympathy . 15 

Could the beloved, the arisen, but utter her testi- 
mony to day, the burden of it would be to sustain the 
cause that was the one precious interest of her soul. 
No personal ambition, no love of mortal p raise, fame, 
distinction or place could supersede the one great 
theme that was closety bound to her heart, the salva- 
tion and redemption of mankind from the thraldom of 
sensuality and sin. 

And those upon whom her mantle shall fall will most 
truly reflect its glory by the same steady persevering 
wa^k in the sunlight of truth that has characterized her 
travel. “Many shall arise and call her blessed, her 
children also shall praise her . 55 Thus to the end of our 
mortal career we are all tending. Let us wisely con- 
sider those things that pertain to our future interest 
and welfare, for our earthly life is only as the dawn to 
the great day of endless existence. We shape our own 
destiny, our purposes,* thoughts and actions are en- 
stamped on our souls, and w r ill determine our treasure 
and inheritance in the world of spirits: 

“ So let us live the life of the righteous here that our 
last end may be like theirs . 55 



Mt. Lebanon. 



THE LAST INTERVIEW 



WITH HER COMPANIONS, THE ELDERS OF THE NORTH 
* FAMILY, 



On the morning of December 29, 1886, we were 
called upon to witness a scene, the impress of which 
will remain as long as memory lasts. 

Eldress Antoinette — our beloved mother in Israel — 
has been quite feeble in body for a number of years, 
though bright and active in spirit, showing remarkable 
clearness and intelligence in her mental perceptions, 
ever taking a deep interest in the living issues of the 
day, which tend to uplift and advance humanity*to 
higher planes of existence. Even in the varied and 
onerous duties incumbent upon her as an eldress and 
leader, she has well sustained her part until within a 
few days. 

• Feeling that the end of her earthly labors was near, 
she requested the eldeVs to come together, that she 
might deliver to them her last message of wise counsel, 
and impress them with the burden of her testimony to 
souls within and without Zion. 

Filled with the inspiration of the Holy Spirit, and 
strengthened by the truth that had been her stay and 
staff through life, she lifted up her tfoice full and strong, 



yet mingling with her tones, tender pathos and inex- 
pressible feeling ; and thus she addressed each one of 
them : 

“ Elder Frederic, Brother Daniel and Sister Anna, 
I have lived with you many years ; you are my true 
and well-tried friends. I want you to accept my 
love, my blessing and my thanks for your kindness and 
consideration of me ; and I want your love in return to 
take with me to my future home. I have labored to be 
true and just to you in every respect, true to the very 
letter ; I have lived for the good of Zion, and have 
striven to the best of my ability for the prosperity and 
welfare of her people, temporally and spiritually. I 
have not, by any means, been without fault, but over 
my imperfections you have thrown the blessed mantle 
of charity. 

“ Though Elder Frederic seems to some individuals 
to be rather firm and radical in opinion, yet he is a man 
of*Grod; yea, I can testify to this truth, he is a noble 
and upright man of God ! Together we have travelled 
the same way, bearing a heavy burden many years ; and 
I now question whether any other two individuals, 
with the same difference of organization — mentally 
and spiritually — could have worked more harmoni- 
ously together. 

“ Brother Daniel, you must continue to be kind and 
thoughtful of Elder Frederic as the years increase, and 
the cares devolving upon him seem more weighty. 
He has been a father and a friend to you, and in return 
for his love and confidence you must adhere to, and 



22 



strive to implant in those who are young in years and 
inexperienced in -faith, the glorious principles he, has so 
zealously and ardently advocated through a long life of 
devotion and consecration to the gospel cause. And to 
you I give iny everlasting love and blessing for strict 
faithfulness and obedience to your gospel call. You 
have passed through temptations and trials, and in 
your triumph you merit a rich reward. You must 
favor yourself more in the future than you have in the 
past by ministering to those who have lately come 
among us ; visit and instruct them in those things that 
they could do as well as yourself with a little help ; 
give them the assistance they need, and save your 
strength, which is continually over-taxed by the multi- 
plicity of cares and duties devolving upon you ; besides, 
it will be a benefit to others by giving exercise to their 
faculties, and by teaching them to be unselfish. 

“ I have prayed for you as a mother would pray for 
her son, and my prayers have been answered. .Be obe- 
dient to the gift of God, as heretofore, and you will be 
blest ; you must bless the gift that shall rest upon Sis- 
ter Anna ; she has been a very dear child to me, true 
and faithful in every respect ; I co.uld not begin to tell 
you how I love her. She will take a younger sister to 
help bear the burdens* of the place, and whoever the 
gift rests upon, bless and uphold it. 

“ Do not weep for me. I have been sensible for 
some time that good spirits were drawing and gathering 
me to them ; I have had abundant proof of this. Only 
a few weeks ago they came and gently laid their hands 



23 



upon me, making soothing passes up and. down my 
body. I have also had an inward indication of their 
presence and ministration for a number of years. 
They have frequently answered my petitions with a 
gentle shake of the head, and I have never been disap- 
pointed when I have received this signal . 55 

In response to the question, What is your mind con- 
cerning the funeral ? she said : “ If would be my desire 
to have it as quiet as possible. There are some friends 
outside of our home who may wish to attend ; but I 
would rather not have any show or demonstration on 
the occasion ; you know how I ha've always disliked 
great parades at funerals. General Grant’s funeral was 
a disgrace to the nation. 

u For the sake of prudence, I wish to have some- 
thing plain and common put upon me in preparation 
for. burial. 

“ Extend my love and blessing to good believers 
everywhere. I would particularly request that none 
of my natural relations attend the funeral. You may 
notify them ‘of the event after it is over. Long years 
ago I separated from them all to form a new relation- 
ship in Christ’s kingdom, and to consecrate my life 
without selfish reserve to the cause of truth and right- 
eousness. 

Earthly loves and affections are dead ; they have 
served a purpose and are ended. My whole soul is 
bound up in my dear gospel relations, who are unself- 
ishly devoting their lives for the good of each other. 



24 : 



“ My interest has been to build up — temporally 
and spiritually — the work of God upon earth ; and to 
impress upon every one the necessity of making a clean 
separation from the world, if they would find a just 
union with the pure in heart. 

“ My blessing again to all the faithful in Zion. The 
Zion of God is blest, and they who bless will have 
their reward. To unbelievers who may attend my 
funeral, say that they will also be blest in their order 
in doing right according to their light and understand- 
ing. No one can rest under the Divine approval, or 
expect to be successful in this life, if they, are doing 
wrong ; and certainly such cannot expect peace and 
rest in the life beyond, which they would otherwise 
merit and enjoy. 

“ My labors are finished ; my duties are done. I will 
soon leave you all. Farewell in peace ; farewell in love.” 

After delivering the above message she survived two 
days, speaking many precious words to different mem- 
bers of the family, retaining her senses until the last ; 
and when speech failed, she would look up and sweetly 
smile in recognition of the sisters in attendance. Her 
face seemed transfigured with the brightness of a heav- 
enly light that shone around her. “ It is the gift of 
God ” were her last audible words. A beautiful and 
peaceful end, without pain, without struggle, she clq^ed 
her eyes ; her countenance was calm and serene, while 
her freed spirit, triumphant over mortal dissolution, 
passed with angel friends to her glorious, immortal 
home. 






25 



The funeral took place at her home, Sabbath, Janu- 
ary 2d, at two o’clock p. m., and, notwithstanding the 
inclemency of the weather, was largely attended by 
believers and friends outside, many coming from a dis- 
tance of seven or eight miles. The number was esti- 
mated to be about one hundred and fifty in all. The 
services consisted in speaking, reading and singing, 
and continued over two hours. It would have ex- 
tended longer, for there was much unsaid and unread, 
but it was not deemed advisable in consideration of 
friends whose homes were distant. The occasion was 
one of interest and profit, as was expressed by many. 

Her mortal remains were tenderly laid away on the 
hillside, in the twilight, just as the clear, full moon 
rose above the eastern horizon, shedding its mellow 
light, as if in solemn benediction over the closing 
scene. 



4 



[Christmas Meeting, 1886 . — Christmas morning was ushered in with a 
beautiful. new song, given for the occasion. As the glory of the Lord 
shone around the shepherds on the plains of Bethlehem, when the angels 
sang “Peace on earth, good will to man,” so was the brightness that 
dispelled the shades of night, and* encompassed the sweet singers of 
Israel, as they chanted forth the new inspirations of the approaching 
day. Over all rested a holy calm, the season for worship being vividly 
portrayed in the following lines. — A. W.]: 



OUR MOTHER’S ADDRESS. 



Lucy S. Bowers. 



’Twas Christmas Day ; a happy day for all ; 

A time well set apart to celebrate 

The coming of the Christ upon the earth, 

Revealed to man, and through him to redeem 
The world from war and desolation ; to save 
From sin and woe, and cause sweet peace to come 
And cover all the earth. 

Unlike the throng 

Who pass these anniversaries in pleasure 
Of external things, we gathered in our 
Quiet home for true commemoration ; 

It seeming more befitting to worship 
At God’s holy shrine, and bless, and render 
Praise, that we have found the way of truth as early 
Taught, and feast upon more heavenly things. 

Amid the words all kindly spoken. 

Giving forth instruction pure and right ; 

And holy scenes that passed the sacred hour, 



27 



Our Mother rose, and though her spirit 
Seemed but feebly to control her mortal form, 

And tones but whispered out the inward power, 
She spoke so kindly in these words : 

“ My Dear 

Beloved Brethren, Sisters, every one, 

How glad I am to be with you this day, 

To hear the testimonies firm and strong, 

Uttered for the cause of God and right ; 

My soul is liappified to be among 

The good, and thankfulness upfills my heart. 

“ Dear Friends, ye who are journeying up the 
Rocky hills o£ truth, so brave, 'mid hardships 
Of the way: ye who have seen the summit 
Of eternal righteousness, though high above. 
Stoop oft in pity and sweet sympathy 
To help the struggling ones below; entreat 
Them with your lovingness to pass the trials, 

And tell them of the brightness of the way. 
There is no good attained without resolve 
And earnest toil; no winning without strife. 
Those who have realized these things, sometimes 
Have wondered why so many trouble and 
Complain, and cry, the burden of the cross, 

When pleasures counterbalance every grief. 

“ It comes to me this day, how many 
Spend their Christmas time ; instead of teaching 
Tender minds to know the virtue of its 
Meaning, they let it pass as non-essential, 

And pay the price of folly in things all 
Outward, pleasing to the eye and taste, and 
Lasting but a day; how useless and how 
Certainly forgetful of the Christ. 



28 



“Let us, with Christian spirits, well perform 
Our duties, and journey on together; 

Let us prefer in honor, and give blessing; 

Yea, let us love most truly one another,” 

These, with still more were spoken unto us, 

Whose pathos melted many a heart, and 
Called forth love, which like a mantle, covered 
Her, and crowned her with the glory of that 
Peace, of which she spoke most tenderly. 

Mount Lebanon. 



CHRISTMAS DAY, 1886. 



Words Spoken by Our Beloved Mother. 



Cora C. Vinneo. 

0 

The angels sweetly called unto our spirits, 

And gratefully we sought the house of prayer, 

In union with our loving gospel kindred, 

And longed to feel a heavenly solace there. 

Before the holy shrine of true devotion, 

On bended knees, with reverent hearts, we poured 
Strong supplication, through our soul’s deep yearnings, 
And humbly sought the blessing of the Lord. 

The day indeed seemed sacred in appointment, 

The name and blessed life of Christ are dear, 
Appearing in their grand and glorious meaning 
In lives of all true Christians through the year. 

And while assembled in that hour of worship, 

The doors of heaven seemed to stand ajar, 

The flood-gates of the sea of life were opened, 

And tide waves flowed without a check or bar. 

But best of all that met our outward vision, 

Our loved and tender shepherdess was there, 

To comfort those whom she long vears had cherished — 
Encourage those who have lately felt her care. 



30 



Though all unable for the great exertion, 

She rose up calmly in her place, and said: 

" I bless the word of God, when truly spoken, 

It is unto my soul as drink and bread. 

“You, who have climbed the rugged mountain bravely. 
And forded manfully the river’s tide, 

Give thanks to God, still trusting in that power, 

That oft has been your shield, your stay, your guide. 

“ Continue in the blessed work assigned you, 

And kindly help the youthful and the weak ; 

Hold out the loving hand to those who falter, 

Give nourishment and aid to those who seek. 

“ You, who have just begun the upward journey, 

Take love, and hope and courage by the way, 

And every step you take will be more easy, 

The Cross and yoke will lighten every day. 

“ We’ll make this day a season of rejoicing, 

Nor idly spend it as a feasting time, 

But fill its hours with prayer and soulful feelings. 

With loving deeds and union gifts divine. 

“ ’Twere better if the world would teach their children 
The story of the true anointing Christ ; 

The Holy One of Israel, the Redeemer, 

Than fill their minds with joys by folly priced. 

“ Then let us all rejoice as one together, 

And be as humble children in the Lord ; 

Sincere in heart, and true in our aspirings, 

The chosen ones, who have their full reward.” 

Mount Lebanon. 



GOD’S WITNESSES. 



Eldress Antoinette Doolittle. 



God lias never left the earth without a witness of 
Himself. When the light of the Jewish Christian 
Church went out, by Gentile influence and power, 
which gained the ascendancy, then power was given 
unto the two witnesses who prophesied in the name of 
the Holy One of Israel. Clad in sackcloth and mourn- 
ing — i. e ., in tribulation and persecution — they con- 
tinued to deliver their testimony. 

The dual forces were at work. The two olive trees, 
through the medium of the two witnesses, sent oil 
unto the waiting, watching souls, who, with upturned 
vision, were eager to catch the first glimpses of light 
which would betoken the coming of the promised day 
so long foretold. 

What of the two candlesticks? The candlesticks 
themselves did not give light. It appears that many wit- 
nesses arose one after another ; they all had a testimony 
to deliver ; they were as candles placed for the time 
being in those candlesticks, and when their work was 
finished — their light had waned — other lights were 
placed in their stead. 



32 



How does the work of the believer in Christ’s Second 
Appearing differ from those witnesses ? They deliv- 
ered their testimony and died spiritually ; they w r ere 
killed by the worldly element and their dead bodies lie 
to-day in the streets of Christendom as barriers in the 
way of religious progress. 

We have had a testimony ; and will not the spirit of 
the world, through the medium of friendship, popu- 
larity and conformity, seek to find a place among us, 
and cause us to lay down that testimony and to give 
our power unto the Beast, that we too may be numbered 
with the dead bodies in Antichrist’s kingdom ? Would 
they not be merry and send gifts, one to another and 
unto us, if they would succeed in doing this, and thus 
draw down the stars of heaven unto earth? 

The Sun of Righteousness has arisen to go down no 
more ; clouds may arise that will obscure its light, but 
I feel a witness in my soul that it will not set in dark- 
ness. If we faint and grow weary in well-doing, other 
souls will be called to take our places and our birth- 
right. 

That there will be mighty and powerful agencies put 
in operation by the prince of darkness to undermine 
and sap the foundations of this gospel, I have not a 
shadow of a doubt ; Rut the good powers who have 
begun this work will perfect it. The kingdom will 
not be given to another people ; but to its increase, in 
light, wisdom, power and love, there will be no end. 

Mr. Lebanon^ N. Y. 



The Music of the Spheres, 




Ever singing as they shine, 

The hand that made us is divine.’’ 



DEDICATED 

TO THE CONSIDERATION 



OF 

ROBERT G. INGERSOLL, 

AND TO 

OTHERS LIKE-MINDED. 



ALBANY: 

WEED, PARSONS AND COMPANY, PRINTERS. 
1887. 



INTRODUCTION 



t 

The fact that the procedure of modern civilization 
is mainly materialistic, and the out-flowings of its 
schools are chiefly in that line of thought, justifies 
the appearance of this little work. 



PREFACE, 



Man is an invisible force of thought, will and 
affection. He can only be known by giving tangi- 
bility to his attributes. 

“ The invisible things of God are known by the 
things that are mad e.” 



I 

CONTENTS. 



CHAPTER i. 

Page. 

Theology is not religion 1 1 

Goodness is religion. Modern civilization rests on 

force, not on justice and goodness n 

Man is an invisible personality. If so, then the per- 
sonality of his Creator is affirmed 16 

The steam engine is materialized human thought.. 17 

CHAPTER II. 

Man being an invisible personality, can he see and 

hear spiritually? 19 

Man is an enigma. The Christ solves it 20 

An analysis of human emotions 21 

Marriage is an animal institution 25 

The higher attributes in man bring forth heavenly 

forms of social life 29 

Men of thought ask for a religion based on the 
nature of things , 29 

CHAPTER III. 

The evolution of man from his lower selfhood, and 

its impulses. . 32 

Come out of the mud, my brothers. .. 35 

The formation of character is not even incidental 

to modern systems of education 37 

Man is a Duality 38 



VI 



Page. 

Modern civilization is a failure; it dispenses with the 
inalienable rights of men and divorces hygiene from 
morals. The rulers therein are criminals of size. 40 

Solution of the “ Labor Problem ” 41 

Behold I create a new social order 45 

Modern spiritual manifestations. The breaking up 
of Hades, and the pouring out of its dead into 

this world of ours 46 

Activity of thought and feeling precedes revivals 

and the advent of epochs 49 

Material, moral and spiritual progress rests upon 
the just apportionment of the land we live upon, 

and the right use of its products - 54 

The material man 55 

The Adamic relationships ‘ 57 

The first wave in modern times of divine interfer- 
ence in the affairs of men, brought forth the Puri- 
tans, the Quakers, the French prophets and the 

Shakers 59 

The advent of Ann Lee and Shaker communities.. . 60 

Another Declaration of Independence needed 62 

Man, if not open to Divine teachings, will fall be- 
low the level of animal instinctive rectitude 63 

Spiritual manifestations to Moses — their object — to 
reduce to their minimum the causes of want, crime 

and disease 64 

The object of modern spiritual manifestations is to 
open the way to the establishment of such social 
orders among men, as are in the heavens 65 

SUMMARY. 

The first wave of divine creative power came as 
early as the necessary conditions in Europe were 
furnished 66 



Vll 



Page. 

The fourth wave : the spiritualism of to-day ; finally 
it will produce extraordinary revolutions in the 

affairs of men „ 67 

It is in the line of our destiny to be born of the Holy 

Spirit, and to be sinless 69 

What have the Puritan, the Quaker and the Shaker 
done? 72 

CONCLUSION. 

Eternal : Continuous life is in harmony with the 

logic of created things 73 

Divine attributes inhere in man 74 



THE MUSIC OF THE SPHERES. 



Materialism is not constructive, it is a force to shake 
any thing that can be shaken. Inasmuch as you have 
operated in the interest of truth and goodness, you 
have done well. To all who have so operated, we are, 
to a certain extent, indebted for the mental and per- 
sonal freedom we enjoy to-day. The order of human 
progress at present seems to be, that old theologies 
have to be greatly broken up before much can be done 
in removing creedal limitations. Even then, a great 
work has to be done, before the material rights of all 
can be secured. 

Under the pressure of new ideas and corresponding 
sentiments, modern civilization is evidently nearing a 
crisis. To direct the forces inhering in this movement 
aright will be true statesmanship; to oppose, or ob- 
struct, is only to increase them and render their action 
destructive . 

The Declaration of Independence was as much as 
could be done in 177 6. It has been charged with 
being “ a glittering generality.” Even the result of 
the great Rebellion did not meet that charge; the 
emancipated being left destitute of land. 

The corner stone of said civilization is the monop- 
oly of land; rendering all who have no land ^com- 
modities.” Forcing the landless into the labor market, 
and subjecting them to the “law of supply and demand.” 



2 



IO 



Another “Declaration” is needed, declaring that 
every person shall have access to all the elements of 
subsistence without price. 

To say that he or she has an inalienable right to the 
pursuit of happiness, and shall have access to all the 
air, sunlight, and rain that comes, but cannot get an 
inch of land except at somebody’s price, is to make 
those who cannot buy, servants — slaves — commodi- 
ties ! 

Land being the source of human sustenance, of 
social and judicial equality, and a regulator of the 
exchanges of commercial equivalents, they who have 
no land, have in reality no social nor judicial equality. 
They cannot even regulate the value of their own 
labor, the food supply being in the hands of others. 
In this light, modern civilization “ is the sum of all 
villainies.” It has brought forth Southern slavery, the 
pauperism of wages, social troubles, want and crime. 
Standing armies, a vast net-work of debts, which, with 
the interest thereon, are of themselves huge villainies. 
They burden the landless to oppression, corrupt pub- 
lic morals with the presence of luxurious idlers, and 
with hungry multitudes standing in the marts of labor. 

The land troubles in Europe and elsewhere have 
arisen because the millions are at the will of those who 
hold the land. These troubles are a presage of the 
coming crisis, and of the manner in which it will be 
met. 

The relation of landlord and tenant is a form of 
human vassalage; is illogical with the idea of a repub- 
lic, and also with that of human equality. 



The foundations of all just governments will ever rest 
on a just apportionment of the land. Morality rests 
there, and nowhere else. Where land is held by a few 
families, or vast tracts by corporations, they will make 
the laws , and execute them in their own favor , irrespective 
of all considerations . Morality grows out of the fact, 
that every human being has a distinct personality, and 
a sphere of rights, as extensive and as well secured 
as are those of any other personality. Therefore, if 
one man has a right to land, all men have. Morality 
is justice. Religion is not theology, it is something 
more than justice, it is doing good to the neighbor at 
our own expense. Organically, modern civilization 
has neither morality or religion; there being in it no 
foundation for either. Hence, some of the attacks on 
what is called religion may be accepted as public ser- 
vices. The ruling classes are the veriest materialists 
— they hold land to the exclusion of their equals, by 
material force ; if a hungry family takes from their 
stores, they inflict material punishment, and send the 
spirit of the thief to an impossible material hell. In 
the degree that a materialist does good, he is religious. 

Materialism is a negation, has ignorance for its 
foundation, not knowledge. The identification of even 
one disembodied spirit upsets it. This has been done 
to the entire satisfaction of many honorable men. 

The personality of God — the Creator — is as well 
established as is our own personality. On this import- 
ant subject we need not make hasty conclusions; 
eternity is now. 

Let us walk among created things and learn the les- 
sons they impart; bearing in mind that inorganic 



12 



nature never reasons, cannot think, has no inventive 
creative ability; cannot create a state of things like 
itself, nor control its own conditions. 

Living things claim our notice; the smallest plant 
and the loftiest cedar, have they not each a distinct 
identity? And do not all the plants, fruits and flowers 
in beauty and usefulness grow harmoniously together 
through the ages, and maintain their individuality en- 
tire? And are they not all commissioned to control 
inorganic nature? And does not each plant do so in 
its own peculiar way ? And for its own special pur- 
pose? Is not every plant a chemist, working out 
wondrously, not only a definite thought, but a com- 
bination of them for an express and definite end? One 
grows on the naked rock, assimilates a little sunshine, 
a little air, and a little moisture; it grows, thrives, ma- 
tures and dies, and decomposes a little of the rock on 
which it grew. Another, a more elaborate worker, 
strikes its roots into the new formed soil and yields 
food for man. 

What a profusion of useful and beautiful products 
are spread before us! There is the spotless lily — em- 
blem of purity, innocence and peace. And is not its 
sweet perfume figurative of the aroma of divine good- 
ness? 

Grace is spiritual aroma. This perfume also shows 
that its Creator has a knowledge of, and an ability to 
manipulate, the delicate affinities of chemical action. 
Every flower and sweet smelling leaf has not the odor 
of the lily; agreeable variations abound. The same 
conditions which developed the lily, developed the 
blackberry. Why is the latter not a lily? Inventive 



!3 



ability in man shows itself in many ways; so, also, in 
the handiwork of the Creator. 

With equal pertinence we inquire, why are a pair of 
scissors not an apple-parer? The answer is, the plants 
and these tools are expressions of thought intelligently 
exercised, causing each to answer a definite purpose. 
The thoughts are essentially alike; one is human 
thought and will, causing iron to assume certain forms 
for certain purposes. The other, Divine thought and 
will, creates living chemical organisms capable of 
manipulating and appropriating the inorganic elements; 
fulfilling thereby the designs of their Maker. 

If we would be saved from confusion of thought, we 
must come to the conclusion that each plant is a crea- . 
tion, and part of a great plan for the support and 
happiness of animated creatures. To grant personality 
to the maker of the tools, and deny personality to the 
maker of the plants, is not reasonable. 

We now come to a consideration of the order of 
plants and fruits in relation to human wants. There 
is the fragrant strawberry sheltered by the wintry 
snows; when they melt away, a few warm showers and 
pleasant sunshines, and this lowly and pre-eminent 
berry comes forth and heads the list of refreshing 
fruits. The delightful raspberries of various kinds, 
colors and times of ripening follow, succeeded by the 
blue berries from the rocky uplands, and by the whole- 
some blackberry. The shining cherry pleasantly in- 
troduces itself among the berries and points to the 
larger fruits. The noble apple, the acceptable pear, 
the delicious peach, combining in themselves refresh- 
ment and nutriment. 



14 



Men cannot well “ live on bread alone” is as true 
physiologically as it is spiritually. What a store of 
goodness there is in the apple, rich in itself, in its 
varieties and in its times of ripening. It continues to 
bless us till the strawberry comes again, the herald of 
an annual new creation. We are so abundantly sup- 
plied that there is scarcely room for gratitude. Let us 
make up the deficiency by imitating the beneficence of 
creative goodness, by being liberal to those who need 
our aid. Why accumulate when we can grow rich by 
giving? Are not the needy the treasury of the Lord? 

Let us now cross the wide prairie, a flowery, grassy 
bed extending to the horizon. Every plant in its place, 
beautifully distinct, expressions of order, art, harmony 
— the poetry of creation. Still richer fields and 
grander creative results await our search. The lowly 
grasses, presided over by the stately maize, are before 
us. A certain astronomer looking at the starry heav- 
ens, thinking of the mighty forces in action there, ex- 
claimed: “ When I look at these, and think of the 

conscious responsibility of man, I am struck with awe.” 
When I think of the grains of the grasses, elaborated 
from the dust of the earth, and think of their adapta- 
tion to sustain the complex functions of animal life; 
that the hairs on our head, and the nerves of the brain 
that vibrate with human thought, have their needs; 
these, and the hard bones and elastic muscles, are all 
provided for in the grains of the grasses. “All flesh is ah 
grass,” truly! When I look into this I am filled with 
amazement; I clothe my spirit with reverence, and 
breathe forth my feelings in the eloquence of silence. 



i5 



Animal forms are built more astonishingly than 
plants. The latter live and grow by assimilating in- 
organic matter. The former, by assimilating organic 
compounds. An animal is a vital chemical laboratory, 
a self-repairing locomotive ! It is more, it manifests 
mind. And beneath its wondrously woven skin, are 
found contrivances and adaptations of the highest 
order. Pneumatic, hydraulic, optical, and other pro- 
cesses there find expression. These are presided over 
by living chemical energy, ever vigilant not only to 
control inorganic action, but also to build up all the 
living tissues, and to carry forth from within the vital 
domain effete matter, and to wash away the alkaline 
salts liberated by the decomposition of nutritive com- 
pounds. Yea, to meet the demands of living animal 
chemistry, the grains and the grasses are adapted. 
Every grain of wheat is a little storehouse within which 
all the elements needful to sustain the human body are 
found ! The editor of the Boston Journal of Chemistry 
exclaimed: “ Wheat is a wonderful cereal; in its com- 

position the evidence of design is so apparent, that one 
must be stupid indeed not to discover it. Every func- 
tion of our body can be sustained by the wheat berry. 
The facts brought to view in the study of a grain of 
wheat, cannot be set aside, as a chance combination. ” 
Even the chemical constitution of the cuticle of the 
wheat berry is worthy of notice. Bran is retentive 'of 
moisture, in dry seasons the seed-wheat is protected 
from being dried up; and when the whole grain meal 
is used as food, it is a safe-guard against bowel-ob- 
structions. 



i6 



The vegetable world is the counterpart of the animal 
world; they are a duality. The former has been hastily 
surveyed. The latter now claims our notice. Observe 
that floating gelatinous disk; it is almost expressionless; 
it is a radiate. Further up is the mollusk; in this 
order is the oyster and the clam. Each has its habita- 
tion and opens and shuts their doors at will. Higher 
still is the order of articulates. The bee and the ant are 
there. Teachers of construction, of government, of in- 
dustry, of colonization, of community of goods, and of 
devotion to the public welfare. The most important 
human problems are solved by these little creatures. 
Are not the cattle on a thousand hills also teachers of 
right living — of Hygienic Law? 

As we enter the order of vertebrates, we see, that 
from the tiny fish of the mountain streamlet to the 
whales of the ocean, from the humming bird to the 
eagle, from the unobtrusive mole to the stately elephant, 
and on to man; Creative Wisdom has stamped all liv- 
ing organisms with an individuality all their own. Man 
alone assumes to be a personality. Animals are led by 
their sensations, and to a degree think. But a series 
of thoughts as are involved in a friction match, expres- 
sive of a plurality of ideas, they are incapable of. They 
have no history, and their thoughts fron* age to age 
remain within the narrow boundaries of their first pro- 
genitors. Man thinks, and the more he does so, and 
gives form^to his thoughts, the more he is able to think, 
and to combine and to materialize his thoughts. With 
man, his limit of thought widens as he thinks , and his 
power to materialize them seems only to be limited by 



i7 



his earthly conditions. The indications are, that man’s 
career on earth is but a small beginning of his future 
destiny. 

The Steam Engine 

is materialized human thought. It possesses more 
power a thousand fold, than the animal who is said 
to be the person who created it. Hence the person- 
ality of man is manifested in him being a creator . In 
his ability to control elemental forces , to manipulate them 
into form and order, causing them to do his will. 

Thought, as manifested by God the Creator, is of the 
same kind as is manifested by man in his creations. 
Therefore, to deny the personality of the one, is to deny 
the personality of the other. That of man is as invis- 
ible as is the personality of his Creator. The former 
cannot grasp thought, will, and affection in his hand, 
and say, there I am ! 

Man cannot prove the existence of his personality, 
of his power to think, to control, and to make com- 
binations as aforesaid, but by materializing his thoughts. 
Neither can we know of the personality of God, nor 
of His attributes, but by his materializations. “ The 
invisible things of God, even his Godhead, are clearly 
seen and known, by the things that are made.” Love, 
beneficence, and goodness are over all the works of 
creation. Herein, is the fatherhood and motherhood 
of God. Only those who are loving and beneficent, 
are their offspring. Only such can address “ Our 
Father who art in heaven.” To imitate the beneficence 
of the father, and the affection of the mother, is to 
worship God. 

3 



i8 



To deny the invisible personality of man, having 
his materializations before us, would be insanity. To 
deny the personality of God, having His before us, 
cannot be less so. Man’s are, indeed, but as the fine 
dust of the balance ; no matter about that ; both are 
the creations of thought. Enter a negation here, and 
every thing above, below, and beyond us, is blank 
absurdity ; and all deductive and inductive results are 
abortions ; and arbitrary conclusions become as valid 
as the fittest logic. 

Without the personality of a beneficent creator 
before us, have we any polar star as a guide ? Any 
standard of perfection to appeal to ? Any foundation 
for morals, or for law ? Any test whereby human 
actions can be verified ? Without the Divine person- 
ality, human force is law, and popular clamor God. 
The argument is now closed. 

Allow me to invite all to retire from controversial 
emotions, and from all feelings of “ who shall be the 
greatest,” and enter the temples of our being, with the 
weighty consideration, that sanity of thought, the 
moral procedure, progress, and the unfoldment of “ the 
higher life ” of untold millions are involved. “ Lay 
judgment to the line, and righteousness to the plum- 
met,” having the weights just, and the balance perfect. 
In this spirit, we can enter the Sanctum — the Holy of 
Holies, enshrined in every human spirit, and before 
the Divide presence, each draw his own conclusion. 



19 



CHAPTER SECOND. 

Man, although clothed with an animal form, is as 
has been stated, “ an invisible personality,” possessed 
of creative powers, that his sphere of thought widens 
as he thinks. And that his power to materialize his 
thoughts is limited by earthly conditions. Here the 
question arises, does this invisible personality possess 
the attributes of seeing, hearing, etc., without the aid 
of the animal eye ? 

That this personality does is too well attested to 
need proof. However, two examples direct from the 
parties are here presented. The first is from a 
materialist, a person of good standing. He told the 
writer “ That a friend of his had a vessel wrecked ; 
and that he saw his friend’s goods floating on the 
water,” the narrator being then more than one hun- 
dred miles from the scene of the disaster. A few days 
after, a letter from his friend confirmed the aforesaid 
statement. The other is from an esteemed friend : “ I 
am now in the sere of life, and as my earthly career is 
drawing to a close, I rejoice to say, that unseen 
agencies have been with me through many changing 
years. I have felt the companionship of spirits ; have 
conversed with them ; and though I heard no audible 
sound, yet intelligent answers were received. I have 
been told of, and prophesied of events before their 
occurrence ; and have been turned from the course 
I was pursuing when danger awaited me. I have 
listened to the songs of angels, and committed them 
to writing, one song after another till they numbered 



20 



scores. What I have seen and felt, filled me to over- 
flowing with love to God and his creatures.” 

Men of science have had glimpses of man’s “ Invisi- 
ble Personality.” I quote from Agassiz. “ There is a 
dojible set of powers which act through the human 
organism. The one may be designated our ordinary ^ 1 
conscious intelligence; the other as a superior power 
associated with our better nature ; suggests the right 
thing at the right time, and solves, sometimes suddenly 
and unexpectedly, our perplexities.” 

Agassiz reaches two important points. Man has a 
lower and a higher nature. Nearly two thousand years 
ago, the “ Man of Nazareth ” made a practical use of 
these facts. 

It has been said “ Man is an enigma.” Sometimes 
he acts nobly, and again, quite the reverse. Some- 
times manifests the grandest attributes and heavenly 
conditions ; again, quite the contrary. He has also 
been called “A Microcosm ” — an epitome of all things- 
Renan, eminent as a thinker in your line of thought, 
states, “ All history is incomprehensible without Jesus 
of Nazareth.” Is this so? did his life solve the 
enigma ? Was there any meaning, any philosophy, in 
his reply to the learned Jew, “Except ye be born 
again ye cannot enter the kingdom of Heaven ” — can- 
not live exclusively in the higher attributes of your 
being, nor at all times, manifest heavenly conditions. 

To throw a ray of light on these points, the chemist 
may be imitated. When he adds an acid solution to 
an alkaline one, there is quite a stir in the fluids, an 
obnoxious gas is thrown off, and a new compound is 
formed. He sees the stir and the result; and says, 



21 



“that is the way these solutions behave. ” He has 
also a way of detecting very slight traces of the chemi- 
cals he employs. With equal clearsightedness let us 
look at man and see how he behaves; he is a com- 
pound and can be analyzed, and the smallest trace of 
his emotions verified. 

History is the product of, and has its origin in 
human emotions. An analysis of these, will render 
history comprehensible. 

First. Man has an emotional life represented by the 
propensities. 

Second . Also an emotional life represented by mani- 
festations of Justice, Mercy, Benevolence, and by a 
growth into these attributes. Here it may be remarked, 
that the action of the higher emotions is generally, if 
not always, antagonistic to those of our animal self- 
hood. 

Jesus Christ, by manifesting these divine attributes 
in his humanity, to the exclusion of the propensities 
which he had in common with all men, solved the 
enigma, and rendered history comprehensible. Show- 
ing, that the higher emotions will bring forth divine 
forms of social life; and that the propensities, will 
ever bring forth the Order of the World. 

All human manifestations refer themselves to these 
emotions, and are either Just, Benevolent, or Malig- 
nant. Each of these has its own organic Law. The 
Just, is the love of others, as of self. The Benevolent, 
the love of others, at the expense of self. The Malig- 
nant, the love of self, at the expense of the neighbor. 
Having these three forms of human action before us, 



22 



each having its own Law, we can test, and verify all 
human action. 

Heretofore, the prevailing history of our race refers 
itself to the lower emotions, and almost universally to 
the Malignant — the Satanic element in men and 
women. Indeed it is freely admitted, that all human 
governments, with but little exception, “ Are founded 
on Force and Fraud.” 

To inaugurate understanding^ a form of social life, 
referring itself to man’s higher emotions, was reserved 
for the Man of Nazareth.” A few weeks after his 
memorable interview with the Baptist at the Jordan, 
and on his return from his sojourn in the desert; he 
went to where he had been brought up, and as was his 
wont, he went into the synagogue; he stood up to read. 
The book of Isaiah was given him, and he read: 
The Spirit of the Lord is upon me, He hath anointed 
me to preach the gospel to the poor. He hath sent 
me to heal the broken hearted ; to preach deliverance 
to the captive, and recovering of sight to the blind. 
To set a.t liberty them that are bruised, and to preach 
the acceptable year of the Lord.” He sat down, and 
said, “ This day is this scripture fulfilled.” A few 
days afterward, he delivered his sermon on the Mount, 
opening the principles on which his kingdom rests. 
Not on “ Force and Fraud,” but on the manifestations 
of the higher emotional life in humanity. Not on an 
eye for an eye; but on doing good to those who hate 
us, and praying for those who despitefully use us. 

On Purity, Peace, Mercy, and Benevolence, see the 
fifth, sixth, and seventh chapters of Matthew. Which 



2 3 



principles, I am happy in believing, finds a favorable 
response in friend Ingersoll’s feelings. 

Again, he proclaims the relationships of his kingdom. 
Those who daily carry out in their lives the higher attri- 
butes , the same are his mother, sister and brother. The 
lower, the accidental animal relationships of earth, he 
completely ignored. Even our own lower life has no 
place in his kingdom. “ They who seek to save it will 
lose it.” Jesus had not only a special anointing em- 
powering him to carry out his mission, but also a prac- 
tical understanding of it. If any one would be his 
disciple with the view of being born again, they daily, 
and all the time, must be in a state of antagonism to 
their lower emotions. 

The idea that the kingdom of Adam, “ marrying and 
being given in marriage — of the earth, earthy,” can be 
amalgamated with a kingdom, the subjects of which 
are born again, has no foundation in the nature of 
things. Jesus Christ “ laid the axe at the root'’ of 
the genealogical tree, introductory to the founding of 
an order organically distinct from the procreative one. 
He did not come to reform the Adamic order ; the 
il Law ” was sufficient for all its needs. Neither did 
he come to supersede it. “ Let both grow together 
until the harvest.” Let both run parallel through the 
ages. 

Those who have risen above procreative desires do 
not marry, because animal procreative emotions and 
those of angelic life are not compatible. “Ye a.re not 
of the world, even as I am not.” Hence he declined 
being a king, a judge or a divider. Logical through- 
out, his word was, “ Call no man on earth Father, for 



24 



one is your Father. evenJHe who is in Heaven.” One 
center of affection — God; and all ye are brethren.” 
A social order wherein the greatest are the servants. 

Your frequent and vigorous assaults on what is called 
Christianity are acceptable. The Christianity of the 
Sermon on the Mount you never assailed. To be a 
Christian in the lowest degree, whether a people or a 
person, they must first be peaceful and pure — be in a 
state of antagonism to the impulses of their animal 
selfhoods. If they are, they will constitute the “ Church 
militant.” 

Much confusion of thought may be avoided by ac- 
cepting the position Jesus Christ assigned himself — 
“ My kingdom is not of this world.” The so-called 
Christian world has muddled itself, and remains in 
a state of chronic stultification by trying to mix two 
distinct worlds together — the kingdom of the Adamic, 
the marriage order, with a kingdom “ which is not of 
this world. The children of this world marry, etc.” 
In Christ’s kingdom they do not marry, “ but are as 
the angels are/’ Plainly intimating, that 

Marriage, is not a Christian Institution^ 

First. Those who marry fulfill the desires of the 
flesh and of the mind — of the lower emotions. “Any 
man who will be my disciple, let him take up a daily 
cross.” Against what? Against “ the lusts of the flesh 
and of the mind.’* The flesh lusteth against the spirit, 
and the spirit against the flesh; these are contrary the 
one to the other ; ye cannot live in two worlds at the 
same time. 



25 



Second. Marriage is not a Christian institution. It 
is an animal one; all animals marry. Flesh and blood 
cannot inherit the Kingdom of Heaven — the kingdom 
of angelic life. 

Third. Marriage is not a Christian institution. Be- 
cause community of goods, as in the Pentecostal 
Church, cannot be maintained in the marriage order. 
Those who live the higher, the Christ life, and forsake 
the marriage order, with its relationships and private 
property, shall have in the kingdom of communal an- 
gelic life an hundred fold. 

Fourth. Marriage is not a Christian institution. The 
law of the marriage order is “Me and Mine.” Touch 
me and mine and I will fight. 

The law of the higher, the angelic life, is peace. It 
is the law of Heaven, wherein 

“ Each shall care for others ; 

And each to each shall bend ; 

And all shall fare alike, 

Hence, wars shall have. an end.” 

Fifth. Marriage is not a Christian institution. Its 
function is to multiply and replenish the earth with 
inhabitants. The order of Christ’s kingdom is to har- 
vest the earth. “ An angel came out of the temple 
crying with a great voice to him who sat on the white 
cloud : Send forth thy sickle and reap, for the harvest 
of the earth is over ripe. And he who sat on the 
white cloud — purity, cast his sickle upon the earth, 
and the earth was reaped.” 

Sixth. Marriage is not a Christian institution. Its 
temporal procedure is to monopolize the productive 
4 



26 



forces of creation for selfish ends. Hence, the impos- 
sibility of all to fare alike. The law of Christ’s 
kingdom is “ The love of others at the expense of 
self.” Its temporal procedure corresponds thereto. 
“ All shall fare alike.” As in the Virgin communal 
order of the Shaker Church. 

Seventh. Marriage is not a Christian institution. 
It is, "and ever will be under the law of a carnal com- 
mandment, “ multiply and replenish.” Should its 
subjects come up to the standard of purity manifested 
by the animal creation, they will do well : buHff is not 
for them to enter the Holy of Holies. Angelic purity, 
communal life, and Divine emotions, can alone enter 
and abide there. 

The Gentile Christians married, and held slaves. 
They did not form an integral part of the Pentecostal 
Church ; they were merely allowed, and tolerated as 
an outer court ; and they remained there. The Pagan 
Christian Church was composed of foolish Galatians, 
and carnal Corinthians. The Greek, the Roman, and 
Protestant Churches of to-day, are made up of just 
such materials. They are the lineal descendants of 
said Pagan Church. Within them is found “ the sum 
of all villainies,” monopoly of the elements of human 
subsistence, slavery, usury, polygamy, war, and sexual 
abominations. 

Turn the marriage order round and round, and 
gather up all the facts; and they are found to point 
but in one direction — that marriage is not a Christian 
institution. 



27 



The Conduct of the Christians of the Marriage 
Order. 

A few years ago, the Russians of the Greek, the 
French of the Roman, and the British of the Pro- 
testant Church, were all fighting together. If ever hell 
was manifested on earth, it was when these Christians 
were fighting. Millions of such Christians are daily 
trained to kill men, and to destroy property ! Think 
of Christians blowing the Sepoys from the mouth of 
the cannon ! Think of Christians forcing opium on 
the Chinese ! Think of Christians driving the Irish 
laborer, and his ill-fed children from their little home- 
steads. Is this giving deliverance to the captive ? Is 
this binding up the broken-hearted ? Most assuredly 
the measure you have dealt unto others will be 
measured to you again. 

Some such Christians may claim to be lineal descend- 
ants of the Pentecostal Christian church; no such thing; 
they are the lineal descendants of carnal Corinthians, 
guilty of deeds not even named by heathens ! 

Thomas Hughes, 

a man of note and thoroughly conversant with the 
present state of what is called Christendom, states, 
“ that society is threatened with disruption and an- 
archy, and that the opportunities to prevent this are 
drawing to a close.” The reasons he assigns are: 
“ The actions of society are at strife with the will of 
God and His Christ. And that the wayfaring-man can- 
not help seeing that it is precisely around this life of 
the Son of Man, and the Son of God, that the fiercest 



controversies of the present time are raging.” Again 
he states: “We have been told recently that religion 
to be accepted must rest on reason based on phenom- 
ena of this tangible world we live in.” This demand 
we accept, and purpose to present a religion which has 
a basis in the nature of things, and also a scientific 
procedure. On observing the phenomenon of a stone 
falling to the earth, the reason assigned is, that gravi- 
tation is the cause. Well, there are other forces be- 
sides gravitation, which cannot otherwise become the 
objects of sense, than by the effects they produce. 
What is religion ? most certainly it is not theology. It 
is goodness. 

The lower emotions of men and women have brought 
forth the social phenomena of modern society just as 
it is. It is threatened with disruption because of a 
lack of goodness. 

Christendom is full of what passes for religion; yet 
it is saturated with crime and disease, full to overflow- 
ing with physical and moral maladies. The high and 
the low are enshrouded in guilt and fearful forebod- 
ings. Amid this distress, perplexity and confusion of 
thought and feeling, the Man of Nazareth steps forth 
and unveils the higher life. Opens its principles and 
gives action to them, and the Pentecostal order of 
social life is the result. Not only just, but beneficent 
“ Unto to this last,” etc. To the weary, oppressed and 
hopeless, “ Come unto me, and ye shall find rest.” To 
the warring millions and their wicked supporters, “ My 
peace I give unto men, not as ye give.” To all who 
will be great, “Be ye servants.” To all in authority, 
“Be ye not many masters.” To the rich, “Go and 



2 9 



sell all that ye have and give it to the poor.” Then 
ye can follow me, and in my kingdom — the Pente- 
costal order — “ ye shall receive a hundred fold, and 
angelic life will be also yours.” 

The higher attributes in humanity when in living 
operation bring forth heavenly forms of social life. 
No need to manufacture, communities having goods in 
common; they are the outflowings of the higher life in 
men and women. 

The broad fields of the world present their phenom- 
ena, the Pentecostal and Shaker orders theirs. They 
present a religion based on the higher life, manifesting 
itself ^n goodness “ in this tangible world we live in.” 
Its organic law is beneficence to the neighbor. Theol- 
ogy, ritualist forms, and credal systems, have not 
brought forth goodness. Hence, they are not religion. 
Men of thought ask for a religion based on the nature 
of things. Well, here it is. The property of steam 
being expansive, is the principle on which the steam 
engine is built, and every stroke of the hammer which 
facilitates expansion is a scientific act. The attributes 
of the higher life, when in action, uniformly manifest 
goodness. Therefore, all acts of self-denial, which 
facilitate manifestations of goodness, are also scien- 
tific acts. 

There was philosophy, science, and a reasonable- 
ness in the words of Jesus Christ, “ Except ye be born 
again, ye cannot enter heaven,” and, “ If ye will be my 
disciple, bear a daily cross.” Goodness is Divinity. 
Any other kind of Divinity is spurious. 

The failures to establish communities having goods 
in common during the past fifty years are due to the 



V 



30 



action of the lower impulses, to the fulfillment of the 
desires^ of our lower selfhoods. All attempts to amal- 
gamate the propensities, and the forces of the higher 
life, in the formation of such communities will ever 
prove abortions. Failures may also occur from a lack 
of Divine animation. To re-invigorate communal life, 
be beneficent , in thought, words, looks, and deeds. 

Modern civilization being threatened with disrup- 
tion and anarchy is due to the unrestrained action of 
human propensities — To injustice — to a love of self , at 
1 the expense of others. 

Good Advice. • 

On page twenty-fourth of your book, “ Some mis- 
takes, etc.,” your advice to all preachers and their 
hearers, “ To inquire, how to do away with want, 
crime, disease, prisons, and scaffolds ; and how to fill 
the world with happy homes ; and how to reward hon- 
est workers,” is acceptable. Knowing that preachers 
and people are bound to conventional forms, they need 
help. Therefore, allow the suggestion, that yourself 
and friends zealously begin a movement in this direc- 
tion; proving that you are all more intent to be doers of 
good, than to be otherwise distinguished. Do so, friend 
Ingersoll, and the love, blessing, and warm, affectionate 
regards, of more than one hundred millions of human 
hearts will be with you. When some progress has been 
made, grander fields will open before you, which none 
but Christ-workers can enter. Will it be wise to state, 
what heaven’s requirements are of such men as your- 
self ? 



3i 



During the past one hundred and twenty years, a 
few noble spirits entered the vale of death to their 
lower emotional lives, and brought into action “ The 
Second Advent of Pentecostal Power. ” They were 
called u Shakers,” and truly they were worthy of the 
name. They freed themselves from the bondage of 
the Adamic Order, no more to be called “ the sons of 
men,” but children of a heavenly parentage — sons and 
daughters of God. These noble men and women 
toiled under privation, persecutions, bodily sufferings, 
poverty and reproach, till their institutions became a 
mark^jl feature in the social life of this Republic. 

Those called to sustain their institutions in the near 
future, the requirements of Heaven to them is — be ye 
Divinely beneficent. Let your investments be, not in 
funds, bonds and mortgages drawing interest, as the 
crafty and cruel sons of men do, but in deeds of bene- 
ficence, and noble spirits will be your friends, helpers, 
and associates. 

The being who lives but for himself is an abortion. 
Institutions may likewise be so. Give to others, even 
should you suffer a little. In giving there is life, peace, 
good will and affection. An imperative requirement 
in the first appearance of Christ was “ Lay not up for 
yourselves treasures on earth,” in the second, “What 
you have to spare give it to the poor.” Beware of 
coveting what you have to spare. 

In giving to others, it is the good you do to yourself, 
not to others, is the consideration. The moment you 
begin to reason “ will the recipient be benefited ?” that 
instant will the purse strings of your heart contract. 



«• 



3 2 



These simple Shakers have nearly filled out the 
whole of your advice. They have done away with 
want, crime, and revengeful inflictions. They have 
done all that could be expected of them. May we not 
expect of those who may follow us, to do away with 
disease, and fill the world with happy homes? and thus 
give actuality to your ideas and wishes. 



CHAPTER THIRD. 

Evolution. 

“ Behold I create new heavens.” * 

“ Except ye be born again, ye cannot enter the king- 
dom of heaven.” 

The evolution of man from animal, into divine im- 
pulses, is to be born again. “ I am the Resurrection.” 
Christ. 

“ Slow work creation, say ye? Nay, 

The work is wondrous quick; for in the first 
Initiation is the end insured, 

Prefigured, nay, accomplished. Every step 
Is still a finished work, and shall remain 
Unmoved and perfect in its place — a part 
Essential of the still advancing whole; 

The everlasting basis of a higher, 

From which a higher and yet a higher ascends 
For ever and for ever. 

Ever the lowest first ! and so each step, 

Made good, is sure foundation for the next.”* 

The Divine procedure ever operates to materialize 
heaven upon earth. Hence a Divine order of human 
* Goal of Time. 



33 



society is a necessity to the fulfillment of the Divine 
idea, and also of the law and the prophets. 

People of your way of thinking have uniformly ac- 
cepted the views of the evolutionists. Why not accept 
also in a practical way the sentiments, ideas, and living 
words of Jesus Christ on the evolution of man? and of 
course humanity from the thralldom of his lower — his 
animal impulses. He taught, that bearing a daily cross 
was a means to that end. 

There is no need to run into absurdities and con- 
clude that the new environments arising from bearing 
a daily cross will create a new man. Or that the 
Adamic man and woman with their animal impulses, 
will, under favorable conditions, unfold unto Divine 
personalities. To accept such views involves the 
absurdity that the inferior can create the superior! 
And of course, that favourable inorganic environments 
can create life and its attributes. 

The more closely life is investigated, the deeper the 
impression is, that creative acts are as perfect in their 
beginnings as in their unfoldments. A man cannot be 
born into the higher life, unless the germ of that life 
inheres within him. Man is a creative being, and in his 
creative acts he does not confine himself to but one 
line. If he sails on water, or in air, his governing 
principle is bouyancy. If he travels on land, the ideas 
are gravity, and rotary motion. If he wants to do 
needle-work, his model is not a harvesting machine. 
So in the works of creation, Divine intelligence selects 
specific modes, with specific results. The strawberry 
and the cocoanut are alike in their environments with 
5 

* 



34 



a slight elevation of temperature for the latter; but it 
is not likely that the conception of either, or the de- 
tails of their materializations are alike. Nor is it likely 
that the strawberry evoluted the cocoanut, or of them- 
selves assumed life, and the capabilities of manipulat- 
ing and assimilating the inorganic elements into living 
forms. Neither is it likely, that they conferred upon 
themselves the ability to recreate themselves, and sev- 
erally to maintain their distinctiveness throughout the 
ages. The general fixedness of specific forms, confines 
the evolution of species more to the realms of the im- 
agination than of fact. To catch at straws and ex- 
ceptions shows weakness. * 

If we judge from the persistence of species to pre- 
serve themselves intact, we are led to the conclusion 
that the primordial germs of plants and animals were 
as complete as their unfoldments are. These facts 
throw light on that remarkable statement: “ Every 

plant of the field was created before it grew, and before 
it was in the earth. The inference is, that living organ- 
isms, although clothed with materiality, are essentially 
individualized spiritual creations. It is also so with 
man’s creations; they exist before they are material- 
ized. 

As far as our geological era is involved, we may 
safely conclude that plants and animals possess no 
power to unfold organisms specifically distinct from 
themselves. Like creates like. This conclusion is 
reached because the invisible life-force in pla?its and 
animals is not dual j hence their unfoldments are 
limited to varieties. Man’s animal form is no excep- 
tion. Nevertheless he is a god ! that is, he can create 

% 



35 



his own environments, and fill them with creations of 
his own. And , at his will , they are beneficent or mal- 
evolent. In man there exists a gulf of superiority 
over all other animals; they cannot approach him; 
yet externally he is one of them. He is so far removed 
from and above them all, that he is capable of analyzing 
himself ‘ and of subjecting himself to his own criticisms , 
to restrain his animal impulses , and to bear a daily cross 
against than. These impulses, when unrestrained, 
lower the animal man below the level of instinctive 
rectitude. The Christendom of to-day is the growth 
and fruit of unrestrained animal impulses; the profes- 
sor and the materialist are alike involved in the struggle 
for existence in the midst of abundance ! ! ! 

“Come out of the mud, my brothers, 

Or, is it better still to toil and moil 
Through miry ways, only to seem to rise 
By trampling down each other — such a rise 
Sinking us but the deeper. 

“The golden city John in Patmos saw 
In vision, is no vision now to us. 

In very fact I see it coming down 

From heaven to earth — the city of our hope. 

“ I see no temple, for every one 
Is there a temple ; sacred every place. 

I see no priest, for all are priests; no king, 

For all are kings; no law but love, and it 
Is written on the hearts of men. 

No talk is ever heard of mine and thine. 

For everything is everybody’s there. 

No work is menial, and no state is low. 

For all is holy; holy in its ends 
And in its means. 



r 



3 6 



Instruments of use, yea every pot 
And meanest vessel of the common weal, 

Are holiness to God; for love uplifts, 

And brings down heaven to earth, 

And sheds her glory over all. 

“ O glorious state, 

0 bright abode of consummated joy, 

Where life is one perpetual dance and song, 

And jubilant procession ! 

‘‘We are not angels, brothers. ‘ Very well 
For angels, but not suited to our wants, 

We men and women of to-day ! No ! No ! 

Give us a human city’ say ye? Well 

1 grant this city is heaven ; but not the less 
Tis earth and heaven also. Only those 

Who make a heaven on earth, as best they can, 

Will find a heaven hereafter: human all 
Are angel’s joys, for angels are but men 
Advanced to perfect manhood. 

“ What say ye brothers? Is it worth our while 
To bate a little of our selfish aims 
And budge a step or two for such a prize ? ” * 

The Present State of Christendom 

is the fruit of the violation of law — the law given 
from Mount Sinai for the well ordering of individual 
and of social life. It was given for that purpose, and 
to shadow forth the coming dispensations. 

As the sphere of man’s thought widens, so does that 
of life and conduct. Hence the necessity of dispensa- 
tions corresponding to the mental and aspirational alti- 
tude of humanity. 



*Goal of Time. 



37 



The First Dispensation 

being primary, must needs be educational. To begin 
with, it opened to every family access to all the ele- 
ments of subsistence, and required in the name of the 
God of Israel : First , Th at every person should so 

live as to be well. Second , That every person should 
treat others justly and kindly. Hence the education 
of the people centered upon and illuminated the duties 
of life. The special objects held in view were to make 
just, kindly, serviceable men and women. The forma- 
tion of character was the Alpha and Omega of Jewish 
education. To fulfill the first requirement, a dietary 
law was given, prescribing what should, and what should 
not be eaten, adding thereto sanitary arrangements, 
and personal cleanliness. To fulfill the second, the 
moral law was sufficient. 

Modern Education 

is based on the expansion of the intellect — the train- 
ing of the mental faculties. The formation of char- 
acter is not even incidental, it is accidental. 

Violations of Mosaic Law carried to the extent as in 
Christendom requires to-day, the presence of millions 
of armed men to keep the peace, and many M. D.’s to 
patch up diseased human bodies. Under God-given 
law, the rule is, be well to-day, and well to-morrow. 
Be peaceful to-day, and peaceful to-morrow. 

Systems of education which do not secure such 
results should be attended to. 

Accept the suggestion, that the common Schools, 
Universities, and kindred Institutions take a change of 



38 



base — that the formation of character, and not the 
stuffing of the intellect shall be the prime endeavor. 

If society expects Educational institutions to turn 
out just, serviceable, kindly men and women, itself 
must be just and kindly. A suitable foundation must 
needs be furnished. — First , the elements of subsistence 
must be to all alike open. Second, all public debts to 
be liquidated; to carry them forward to future gen- 
erations is unjust, and ail kinds of legalized robberies 
whether of land, or in the line of finance, shall cease. 

On such a foundation, Industrial schools may be 
self-supporting. The boys would learn to work on 
the farm and garden, how to manage cows, sheep, 
horses, poultry ; raise small fruits, forest, and fruit 
trees. And to turn their hands to carpentry, black- 
smithing, shoemaking, etc. The girls in their line, 
equally useful. The amount of personal ability, and 
interestedness unfolded would be to many a surprise. 
But few boys so trained to usefulness, would ever be- 
come paupers or criminals. On such a foundation the 
muscular system would be trained to strength and 
activity, and the mind to the practicabilities of life. 
Weak muscles, inaptitude, and dependence go together. 

Man is Dual in his Emotional Forces. 

As either prevails, so is the man, so is the woman, 
animal or divine. The intellect is but the servant of 
these forces. It is a great mistake to leave these forces 
untrained ; they are the chief factors in the formation 
of character. This state of affairs characterized hea- 
then life of old, as it does most prominently to-day. 



39 



The civilizations of old became putrid, and passed away 
in decomposition in the height of intellectual unfold- 
ments. To-day, Satanic Forces pervade society, and 
we have educated men who are villains of size in and 
out of Penitentiaries. The largest, at large, ruling 
over men, and assuming to call themselves Society ! 



creators of wealth — the toiling millions — men, women r 
and children — those who furnish us with food, cloth- 
ing, fuel, shelter, and other blessings of life, declare 
that Society is organized against them ! That they 
are forced by the educated classes, and the ruling rings 
thereof to sustain governments instituted to oppress 
them, and forms of worship for which they have 'no 
reverence. To pay interest on enormous debts they 
never contracted. And to sustain armies and navies; j 
the express purpose of their existence being to perpet- 
uate their oppression. That they produce, and that 
others consume the products of their industry. That 
they support swarms of idlers whose chief employment 
is to devour their substance, and to corrupt public 
morals. That they are the wealth producers, yet they 
have no property. Again they declare, that the great 
productive energies of mechanical and chemical appli- 
ances of our times, operate against them. That being 
shut out from access to the elements of subsistence — 
the land ; their necessities compel them to set, and 
keep these mighty forces in motion till the markets of 
the world are glutted. And suffer destitution because ^ 
of the abundance they have created ! And that in their 
poverty, they are denied access to social elevating en- 
joyments, and are personally degraded by enduring 



Emphatically 




much so that the 



40 



unhygienic conditions, alike destructive of morals and 
of life. And that the condition of Christendom to-day 
is largely due to its Educational system. To seek to 
improve or revise it would show a lack of comprehen- 
sion. To upset the whole fabric, remove its founda- 
tions, abrogate its procedure, and nullify effects, is 
what is wanted. 

Whence the source of the educational system of our 
times ? Heathen Greece and Rome. These when 
most enlightened, were the most debauched ! The 
nearer modern Teachers approach the ancients, the 
more they are glorified. 

Temporal happiness and unrestrained gratification 
of animal desires was the fulfillment of Pagan ideals. 
Their hygiene was without law. Their morals, con- 
ventional heathenism. In both particulars the Christ- 
endom of to-day is a transcript, only more ignoble. 
The result is, its social troubles are more than dupli- 
cated and both civilizations are alike failures. Moses 
was not consulted. He rested his code of laws on an 
inalienable homestead. Hence he was able to hold 
his people to moral responsibilities. 

Modern civilization being a failure, and liable to ex- 
plode and fly to pieces at any time, because of its 
inherent and actual wickedness, why not accept, and 
put into operation on a large scale, the Jewish economy? 
An analysis of that plan of life is “ Do no harm to your- 
self; do no harm to others.” Any thing wrong, any 
thing impractical in this? Its inalienable homestead 
would at once solve the labor problem. 

First . Because population ever gravitates toward 
subsistence. 



4i 



Second . That portion of the population engaged in 
providing' clothing’ fuel, shelter, etc., must ever bear 
a definite relation to the supply of food. 

Third. When the wage earners are employed they 
have access to subsistence. When not employed their 
food supply is cut off. 

Fourth . Open to the unemployed immediate access 
to the source of subsistence, the land, and the labor 
problem is solved; it solves itself automatically. 

Fifth. The great lawgiver founded the moral law on 
a just apportionment of the land, and enacted “ Thou 
shalt not steal.” Those who are denied access to the 
elements of subsistence cannot be justly held to moral 
responsibilities. 

The land being open to all alike, armed men by the 
million would be unnecessary. 

The So-called Christian World 
accepts a heathen lawgiver and feels at liberty to dis- 
pense with the inalienable homestead, and to divorce 
hygiene from morals; an impossibility. 

It is a significant fact that that measure of obedience 
the Jews have yielded to the health laws of the Mosaic 
code, has given them a marked superiority wherever 
they have sojourned, and has enabled them more suc- 
cessfully to resist disease, contagious and epidemic, 
than the so-called Christians. 

To hold that dietary law has no place in the highest 
form of Christian life is untenable. Right living and 
right doing are inseparable. Practical goodness from 
6 



42 



divine motives is religion, and rests on the observance 
of law as a building on its foundations. 

Jewish Educational Principles. 

The leading lesson of creation to humanity is benefi- 
cence. The leading lesson of parents to their children 
is beneficence. The leading lesson of animals to their 
young is an instinctive manifestation of a divine attri- 
bute. 

The Source of Divine Attributes. 

God will ever be the object of adoration and wor- 
ship. To worship is to imitate, to be like God. Man 
ever aspires to the highest conceivable excellence. It 
is written on his nature to desire to be perfect. Hence 
a divine personality is a human necessity. To imitate 
God is the central sentiment in worship, and the central 
idea of education. To imitate God in the works of 
creation is the basis of philosophy, science, art and 
their unfoldments. 

Under the divine economy of Jewish life the State, 
the family and of course the school were religious in- 
stitutions. The officers of the State were the teachers, 
and not only the conservators of morals but also of 
the health of the people. They were clothed with all 
the authority necessary to give life and actuality to the 
healthful and just laws bearing through life on every 
Jew without exception. These laws dealt with the 
appetite and the passions. The training of these were 
the objects of education. The main function of the 
school was to furnish society with healthful, moral youth. 
Serviceableness and character were the requirements. 



43 



Cease Ye from Man 

whose breath is in his nostrils. No man can claim 
authority over others essentially his equals. Hence 
the need of a Divine personality and of a Divine 
order having authority in matters of duty between 
men. Put into operation the hygienic and moral law 
as given from Mount Sinai, based on the inalienable 
homestead, and all social troubles would disappear, 
and the hearts of the oppressed millions would over- 
flow with joy. Let them be accepted as from the heavens 
of the spirit land, as a standard of human guidance and 
also as a test by which all future revelations shall be 
tried. To the law and to the testimony, if they speak 
not according to them, right living and right doing , it 
is because there is no light in them. 

As the alphabet is ever embodied in the highest 
forms of literature, so these laws will also be ever em- 
bodied in all higher forms of social life. To exclude 
either, is to destroy revelation, and to heathenize 
society. 

Right living and right doing, resting on divine reve- 
lation, connects man with his Creator, and binds nations 
and individuals to one common center. Man without 
God — without a Father to gravitate to, is lost in his 
own isolation, and becomes an anomaly without a par- 
allel m the universe. 

The Solar System 

will ever be a lesson to all generations, of order, light, 
warmth, and activity. The central orb ever operates 
beneficently on all his children — the planets, and they 



44 



ever gravitate to him. Nevertheless they, like men, 
have an orbit and a motion of their own. 

The Primary Dispensation 
— the Jewish. Accepting this to begin with, we have 
a foundation on which to build an educational system 
eliminating from the individual and from society, bodily 
disease, injustice and social calamities. 

How is it that such a system of law, life and govern- 
ment, insuring to all access to the elements of subsist- 
ence, reducing disease, want, crime and discontent to 
their mininum; no land monopoly, no national debt, 
no millionaires, no usury, panics and labor troubles 
impossibilities, should require another law-giver like 
unto Moses? 

Paul Exclaimed 

before a Roman court: “ King Agrippa, believest thou 
the prophets? I know that thou believest. The proph- 
ets standing on the heights of Mount Sinai, and in- 
spired with a sense of the glories of the coming day, 
declared that wars should cease, that an end would be 
put to sin, and that an everlasting righteousness should 
be established; and that the fundamental law of all 
coming dispensations would be written on the affections 
of men and women. ‘ None should say I am sick/ 
and that even the cooking vessels in the kitchen would 
be consecrated to the fulfillment of that law.” 

Paul declared that that Lawgiver had come; that 
in Him — Jesus Christ, an end was put to sin. And 
to as many as received the Spirit of Christ, to them 
was given the power to be born again — to be resur- 



45 



rected from the Adamic order into the newness of 
angelic life. 

“ Behold I Create New Heavens.” 

In Jesus Christ we have a new dispensation, not a 
modification of Adamic life ; something stitched on, 
of the earth, earthy, but a dispensation organically and 
specifically distinct. The old creation brought forth the 
Adamic order — the world. The new creation — the 
divine man and woman — the angelic order — heaven. 

In the divine order the law will not stand in author- 
ity, it will be found written on the hearts — on the 
affections, and will outflow into all the details of life. 
Even the cooks and bakers will lend a helping hand to 
usher in the millennial day. Does any other animal 
dream of, or have any aspiration after, or desire a mil- 
lennial day? Can man ever enjoy such a day? Can 
he cease to do evil, and legrn to do well ? He can, 
because the germ of the angelic life inheres within him. 
He can be an animal or a divine man, just as he elects. 
It is these life forces which give form to social life and to 
the civilizations thereof ’, whether on earth or in the land 
of souls . Hence the Prophet of the higher life opens 
His mission with “ except ye be born again, etc.” 
Divine personalities will form new relationships, they 
will not be of the world even as Christ is not. They 
will create among men a new civilization, and con- 
ditions favorable to the exclusion of evil from our 
planet. 

That a divine order of human society should exist 
upon earth is a necessity. Otherwise all the specula- 
tions about progression have no foundation. 



46 



From the hour the word went forth “ That the seed 
of the woman should bruise the head of the beast in 
man and woman/’ to the day when Ann Lee began to 
build upon the foundation laid by Jesus Christ, there 
has been a gradual growth of thought to that end. In 
her was manifested the life which Jesus Christ lived, 
and also the power and wisdom to organize heaven upon 
earth . Hence the “ second appearance” of Christ. 

The order she gave birth to fulfilled all the require- 
ments of “ the Lord’s prayer.” That prayer, and such 
a complete and substantial answer is worthy of rev- 
erent attention. 

In Her, and in the order of Her work, the heavens 
were opened, and many of the spirits of the departed 
were permitted to visit her people, and witness the 
answer to that prayer; and carry back to Hades the 
joyful news. Is this incredible ? In the mouth of 
two witnesses important matters are established. 
Many witnesses shall concur in certifying to the fore- 
going statement. 

Spiritual Manifestations 

of a special character have rested with the people 
called Shakers from their earliest origin. In the year 
1837 they were favored with an extraordinary visitation 
of spirits. The following is from the pen of a much- 
loved brother: “They were from the departed of all 

nations, of every rank and description; the learned 
and unlearned, the obscure and the celebrated, the 
barbarian and the civilized, rulers and ruled, the just 
and unjust, no partiality being shown. It seemed for 
a time as though Hades was breaking up, and pouring 



47 



its dead back into the world for some special purpose. 
We were told that these spirits were sent to learn of us 1 
how tC> confess and forsake sin, and how to live to 
their own and God’s acceptance. 

We. have no desire in this matter to exalt a person- 
ality, but to invite attention to a movement of which 
that personality was the center, and to ask the thought- 
ful to consider whether it be not the same intelligent 
power which raised up and supported Ann Lee and 
Her people in forming a divine order of human life 
that now controls and directs the phenomena of mod- 
ern spiritualism ? 

The Shakers, of all religious bodies, have alone ex- 
tended a fraternal sympathy to spiritualists, and also 
the only people whose teachings of man’s relation to 
God, to the spirit world, and of progressive spiritual 
unfoldings, do not conflict with the facts and princi- 
ples made known to the world by spiritualism. 

That part of Ann’s testimony relating to her inter- 
course with spirits, and knowledge of their condition, 
were less likely to gain credit fifty years ago than now. 
A great revolution in public sentiment has taken place 
within the past forty years on the subject of intercourse 
with the spirits of the departed. We see the wide 
gulf that formerly existed between the seen and unseen 
world continually narrowing by a power above and 
beyond us. “ That strange work,” spoken of to take 
place in the latter day : “ Behold I create new heav- 

ens and a new earth, in which shall dwell righteous- 
ness,” is upon us. 

The great gulf of ignorance — darkness of mind — 
can be bridged somewhat by knowledge ; but the far 



wider, deeper and darker gulf, caused by sin, can only 
be closed by “ ceasing to do evil and learning to do 
well.” 

The Spiritual Manifestations 
of all ages are connected. Their use is to impress 
mankind that there is an unseen world; and an intelli- 
gent power, who has and does employ these mani- 
festations to instruct and to elevate humanity. Those 
to Moses in Egypt, in the wilderness, at the giving of 
the law, to the prophets, to John the Baptist, to Jesus 
Christ, to the Pentecostal Christians; in modem times, 
to the Quakers, to the French prophets. The extra- 
ordinary revelations to Ann Lee, her prophecies, and 
their fulfillment, the marvelous and long-continued 
outpouring of the spirit upon Her people. The great 
revival in New England and part of New York, about 
the year 1780, prepared the way for the opening of her 
mission in America. Twenty years from that date, 
Ohio and Kentucky were visited by an extraordinary 
outpouring of the Spirit, and of a wide-spread revival, 
which also prepared the way for the formation of the 
Order of Her life — the Angelic — in these States, as 
was foretold. Human words are not sufficient to give 
a full impression of these wonderful manifestations. 

Whenever human spirits are about to change — to 
come out from under the power of the animal, emo- 
tional impulses, to the life of Christ, there will be 
manifestations of spiritual power, and effusions of the 
Holy Spirit, as in Pentecostal days. There will be 
deep conviction for sin, bodily agitations, gifts of 
tongues, curing diseases, discernment of spirits, and 



49 



power to arrest the sinner in his paths, and to strike 
with fear the hardened and unbelieving opposer. That 
which has been, will again take place when the condi- 
tions are right. Extraordinary signs will follow those 
who earnestly seek to live as Christ did, and are shak- 
ing themselves free from the sensual affinities of this 
world. 

The wide-spread spiritual movement of our day, en- 
ables us to comprehend those of the past. Uniformly 
they have preceded Revivals , and the advent of Epochs . 
In all ages they were wisely given and adjusted to 
meet human needs. That there is in these movements 
the fulfillment of designs, will become more and more 
evident. The first prophecy given, is finding its ful- 
fillment to-day. Ann Lee’s Institution affords condi- 
tions favorable to “ Bruising the serpent’s head ” — the 
head of the Beast in man. A true Shaker lives the 
Higher Life, to the exclusion of the desires of the 
flesh and of the mind. As he rises into newness of 
life, the animal impulses become weaker and weaker. 
And instead of a selfish grabbing animal man, he be- 
comes a beneficent angelic Being; with surroundings 
expressive of his life. Angels are but divine men and 
women. If in the body as in Shaker communities, 
their homes are open to all humanity, with this Pro- 
viso — Restrain all animal impulses , bear a daily cross 
against them. Come out of the bottomless pit of self- 
greed. Put your hands to work, and your hearts to 
the center of all Beneficence — God. And give lov- 
ingly to sustain upon earth the Order of the Higher 
Life. 



7 



50 



Divine Openings. 

From what we know of the past Divine Openings, 

I we may judge of the present Spiritual Movement. It 
is not a finality , it is a preparatory work, it is specially 
appointed to show that life is continuous beyond the 
grave ; and of course, meets, and overthrows Material- 
ism. 

In the degree that Rulers and the leading personal 
influences of society become immoral, corrupt, and 
oppresive; and the clergy lose the power to correct 
and maintain personal and public morals, in that de- 
gree, does Materialism prevail. Hence Revivals, and 
outpourings of the Spirit are needed from time to 
time. 

Preceding the Advent of Jesus Christ, a Revival 
under John the Baptist took place stirring up Jewry 
not a little. The conviction for sins committed was 
so powerful, that the Sadducees — the Materialists of 
that day, were reached. This took John by surprise; 
turning to them, he asked, “ who have warned you to 
flee from the wrath to come.” Intimating, that a 
power beyond his personal influence was at work, ful- 
filling the prophecy, “ Behold, I will send Elijah the 
prophet, turning the heart of the fathers to the chil- 
dren, and the heart of the children to the fathers.” 
Had this Revival not taken place, and Jewish society 
at that time been unable to respond in repentance, the 
earth would have been “smitten with a curse,” as was 
foreseen by the prophet. And the Advent of Jesus 
Christ, — of the Higher Life, would have been of no 
avail. 



5i 



Modern Spiritualism. 

Affirming that its present manifestations have not 
yet reached beyond preliminary conditions, we may 
infer that mighty changes are approaching, political 
and moral. And that the spiritual conditions of society 
will be favorable to revivals, wide-spread and penetrat- 
ing to the recesses of society. These, with concurrent 
providential movements will be favorable to giving 
birth to higher forms of social life than is now possible. 

Revivals of Themselves 
are uniformly of a personal reformatory character; in 
the nature of things they will ever precede the advent 
of Epochs involving organic changes. The subjects of 
revivals being exposed to settle back to their former 
low levels, need to be protected by organizations con- 
servatory of the elements of the revival they were the 
subjects of; each succeeding epoch will of course have 
its own appropriate organization. 

The Mosaic dispensation was an epoch. It elevated 
its subjects out of heathen confusion into a specific 
degree of hygienic and moral order. It prepared the 
way for a higher one — the Christian Pentecostal 
Church. The former gave wholesome limitations to 
the action of the animal in man. Laid restraint on 
his eating and propagating proclivities, to the end that 
himself and children should enjoy personal well being, 
and that society might be saved from great social ine- 
qualities, turmoils and confusion. The grabbing pro- 
clivity also had its limitations, intimating that the right 
use of property was to benefit society, and not to be 



5 2 



used usuriously. On these limitations was engrafted a 
bud of promise — a bud of a still higher form of social 
life — declaring that every seventh year all the pro- 
ducts of the land should be common property! thus 
awakening in men the germ of the higher life, and 
opening the avenues of universal beneficence. 

It is unnecessary to suppose that Judaism evolved 
Christianity — that the inferior created the superior. 
It was shadowed therein, showing that all J he dis pensa - 
tions are already spiritually created. Their unfoldments 
will be but a transcript of the Divine idea. 

The Sabbaths of the Jewish Economy. 

“ The Sabbath of the Lord; the acceptable year of 
the Lord,” are expressions emphatically prominent in 
Jewish history, and may always be accepted as expres- 
sions of affection toward humanity and to its mem- 
bers. The effects of these Sabbaths on social life and 
conduct have not been duly considered, and of course 
have not been properly estimated neither by men of 
thought nor by so called Christians. The following 
quotation from a recent publication is somewhat appre- 
ciative: “ In addition to the extraordinary progamme 

of special institutes, hygienic and moral, Moses was 
the medium to reveal and introduce to humanity a sys- 
tem of Sabbaths.” Had he done nothing else, his place 
would be in the first rank of human benefactors. For 
the Sabbaths we now enjoy we are indebted to his 
ministrations. In behalf of our common humanity, 
my heart swells with grateful emotions, while I exclaim, 
what a glorious institution ! It gives rest to the weary 



53 



and oppressed, and opportunities to look after the 
poor, the shiftless, the fatherless, and the stranger. 

The seventh month in every year contained a series 
of Sabbaths. One of the main duties of this month 
was, that every one should examine him and herself 
and know how they stand with God and with their 
neighbors. The Russian Jews, to-day, are faithful to 
fulfill the most important duties of this month. They 
set one day apart as a day of repentance , followed by 
a day of forgiveness . Having put away all hard feel- 
ings, they have a good time; young and old dance 
around in their synagogues, rejoicing before the Lord. 
The last week of this month the whole population 
dwelt in booths. To the young this was a happy and 
impressive occasion. 

Every seventh year was the Sabbath of years, during 
which the land rested, and all debts were canceled, 
and the products of the fields, the vineyards, and the 
olive-yards, became common property. Think of the 
foresight, the wisdom and love involved in this Sab- 
bath. It pointed to a time, to a state and condition 
at least of a portion of hunfanity when all property 
would be common, and love of others as of self the 
prevailing sentiment. Again, think of it, how this 
Sabbath operated to preserve a feeling of personal 
equality, and of condition, without which justice can- 
not be maintained, nor any form of government long 
exist in peace. Then there was the culminating, the 
grand Sabbath of Sabbaths — “ the acceptable year of 
the Lord” — the jubilee — a religious revolution ! by 
which all landed property that had changed hands re- 
verted back to the proper owners. 



54 



Revolutions in countries called Christian are at- 
tended with ruin, waste and war. On the contrary, 
this Jewish revolution was gentle in its operation, as 
are the exhalations from a placid lake. Can language 
express, can we reach and encircle in one thought, 
these Sabbaths in all their loving and merciful details, 
in their fullness of blessing, and in their amplitude of 
application to all the requirements of social and of in- 
dividual life. We cannot; I am struck with astonish- 
ment. Silence is eloquence. 

The Land Rested on the Seventh Year. 

No system of morals, or plan of life, can be com- 
plete, or permanent, which neglects to maintain the 
normal fertility of the land the people draw their sub- 
sistence from. 

The agricultural laws of the Mosaic Code, with 
their moral and commercial hearings, had more prac- 
tical wisdom in them than has yet been reached by 
the accumulated wisdom of modern civilization. All 
progress forward, moral and material, rests on the 
just apportionment of and on the proper use of the 
products of the land we live upon. The agricultural 
procedure of the present is suicidal. The land year 
by year is being stript of its fertility, sent to foreign 
shores, or washed from the large cities into the ocean. 
Where will this lead to? to poverty. Is it doing jus- 
tice to our neighbors of the next generation to hand 
down land to them, less able to sustain life than we 
found it? Without justice there can be no religion. 
Therefore, from time to time, 



55 



Rest, and Enrich the Land. 

Fertile soil is mainly formed by the decay of vege- 
table matter on the surface. One of the products of 
its decomposition dissolves the rocky matter in the 
soil, and fits it for plant food. 

Again, vegetable matter in the form of a mulch 
operates favorably, otherwise, it improves the mechani- 
cal textures of stiff soils. Still another result, nitrogen 
is formed under the mulch. In mowing grass to form 
a mulch, allow no weed to go to seed. 

Composts. 

“ Gather up the fragments that nothing be lost.” 
Composts can be made without animal manures. Lay a 
foundation of sods; on this put a layer of brush, prun- 
ings, and other waste matter, and then a layer of sods. 
So build the heap, as to favor decomposition, and to 
retain moisture. On its surface apply freely a mixture 
of lime and wood ashes. Keep the heap moist, but 
avoid drenching. It has been said of composts, “you 
cannot get any thing out of them you did not put in.” 
Not so, artificial nitre beds acquire nitrogen from the 
atmosphere. 

Such a compost will be rich in humus, some phos- 
phate, nitrogen, lime and potash. Animal manures 
should be so composted as to destroy all kinds of germs. 

The agriculture of the Jews had a scientific — a 
God-given basis. This with their national diet, ena- 
bled that people to rest all their lands every seventh 
year, and to give a tenth of its product to support their 
form of worship. 



56 



Would it not be well to devote a tenth of the value 
of the products of all lands to their improvement? 

The Material Man 

puts on his glasses, strains his eyes and his imagina- 
tion to find in protoplasm the origin of life. Put your 
material glasses aside, and look at man just as he is. 
He is now but a bit of protoplasm a trifle extended. And 
when unfolded spiritually, will be as of the dispensa- 
tion, a projection of the Divine thought. Creative acts 
are as perfect in their invisible initiations as when 
unfolded . 

The Order of the Dispensations. 

Every system must have a foundation in material 
things. “ That which is natural is first, and afterward, 
that which is spiritual.” Hence the Jewish economy 
was specially directed to secure the bodily, and social 
well being of the Adamic Order. Therefore, its 
Hygienic and Moral requirements will ever be the 
foundation of all future dispensations. 

Successive Dispensations 
are a necessity. They meet the growth not only of 
ideas, but also the expansion of sentiment — of spirit. 
Other objects are also held in view in the formation of 
Dispensations. There is a continual tendency to sink 
back into lawlessness — to be heathens; and to lose 
the elevating effects of Revivals. Each dispensation 
is conservative of a definite amount of truth and good- 
ness; and affords favorable conditions to their unfold- 
ment. When there is a growth beyond the existing 



57 



dispensation, a new one is ushered in. In Jesus Christ 
we have a dispensation, the first of a new series . In 
changing from a lower, to a higher order of life, a 
corresponding infusion of divine power will be needed. 
The last prophet of the Jewish dispensation said: 
“ He who cometh after me, his fan is in his hand, he 
will thoroughly purge his floor; will baptize not with 
water, but with fire/’ and burn up, not only the chaff 
of our animal selfhood, but the selfhood itself with 
unquenchable fire! 

The Adamic Relationships 
are the products of the lower life. Its affections, ties 
and affinities can have no place in the divine — the 
Christ order of human society — whether on earth or 
elsewhere. Divine social relationships constitute 
heaven; they are the products of the Holy Spirit. 
The disciples were told to wait till “ they were endowed 
with power from on high.” When the day of Pente- 
cost was fully come, suddenly there came the sound of 
a rushing mighty wind that filled the house where they 
were sitting. And the Apostles were filled with the 
Holy Spirit, and began to speak with other tongues as 
the Spirit gave them utterance. When this was noised 
abroad a multitude, representing about twelve nation- 
alities, came together; they were confounded; they 
heard the Apostles speaking to them in their several 
languages of the wonderful works of God ; they were 
amazed, saying “ what meaneth this; ” others mocking, 
said “these men are full of new wine.” Peter said : 
“Not so, but this is that which was spoken by the 
prophet Joel: ‘I will pour out of my Spirit upon all 
8 



5 » 



flesh, your sons and your daughters shall prophecy, 
your young men shall see visions. And it shall come 
to pass, that whosoever calleth upon the name of the 
Lord shall be saved.’ ” The power that went forth 
with the words of Peter struck conviction to the hearts 
of thousands. “ Men and brethren,” they exclaimed, 
“what shall we do?” Peter said unto them: “Re- 

pent, and separate yourselves from this untoward gen- 
eration, and ye shall receive the Holy Spirit.” The 
same day there were added to the disciples three thou- 
sand souls. They had all things in common, and those 
who had property gave to those who had need. Here 
we have an outflow of the Holy Spirit as a creative 
power, lifting its subjects out of, and above the Adamic 
order. The results are, goods in common, a virgin 
life, and a devoting of all the energies of body, mind 
and will to the common welfare — loving the neighbor 
at the expense of self. Such was the first Christian 
Church. The power of the Holy Spirit vested in that 
church, enabled it to endure the most horrible perse- 
cutions, to bear the shock of the Pagan world, and to 
upturn its civilization. 

As in the days of Jesus Christ, so in those of Ann 
Christ, a preparatory work took place throughout all 
the localities where Her institutions were afterward 
founded. 

These revivals having done their work, She was 
called from Her retirement to go forth and institute 
heaven upon earth, in the States of Maine, New Hamp- 
shire, Connecticut, Massachusetts and New York. 
While these societies were organizing, one of the most 
powerful revivals that ever visited our planet, accom- 



59 



panied by spiritual manifestations which carried all 
opposition before them, began in the year 1800. This 
revival paved the way for the entrance of our form of 
social life into Ohio and Kentucky. For details, see 
“ Kentucky Revival and Millennial Church.” The 
leading sentiment of all revivals is, repent, amend 
your lives. 

The Kentucky revival was one of the results of the 
third great wave of the Divine Afflatus since the 
Reformation. The same general features pervaded 
them all; and they all culminated, as in the days of 
John the Baptist, in an Order of Life not of this world. 

The First Wave 

brought forth the Puritan, the Non-conformist, the 
Covenanter, and in due time the Quaker. It swept 
over Europe, and returned to England with the French 
Prophets in 1706, and was attended with great awak- 
enings. Finally it was embodied in a branch of the 
Quaker Order. It embraced the testimonies of the 
Friends with the life and spirit of the French Prophets, 
Ann Lee standing in the light, life and power of 
their testimonies, and in the gift of the Spirit of Christ. 
She came forth with a pointed, practical testimony 
against the “Lust of the Flesh.” The power that 
attended her word in the going forth of this testimony 
was so searching, that no sin or uncleanness could 
stand before her. Here was a fulfillment of the word 
of the French Prophets: “That the Kingdom of 

Heaven was at hand,” in which they neither marry 
nor are given in marriage — are as the angels are. 



6 o 



Of the Advent of Ann Lee 
as the representative of Jesus Christ, this can be said: 
Inasmuch as She arose above animal desires, and gave 
birth to angelic relationships, She can be so accepted. 
In Her life there is no myth. If any one will be “ a 
new creature ” let her or him bear a full cross against 
their lower selfhood. It is impossible to be subject to 
animal propensities, and be as the angels are. All who 
follow her in newness of life, will be as She is. It is 
fitting, and in harmony with created things, that the 
Second Appearing of Christ should be manifested in 
the Order of the Female; opening to her sex access to 
Angelic Life. Her form of communal life is an out- 
flow of the divine element in humanity. The Adamic 
man can never attain to that form of social life; be- 
cause the impulses — the forces of the lower life, are 
antagonistic to the divine form of human society. 
That is the reason why the attempts to form communi- 
ties with worldly men and women have been failures. 

Modern Civilization 

is the product of the forces of man’s lower selfhood. 
Its prevailing sentiment is, “ Me and Mine.” Its 
mode of procedure is, “ get all you can. Make ser- 
vants — commodities of men, women and children. If 
they resist, coerce them into submission.” This mode 
of action has been carried so far, that Christendom 
to-day is threatened with disruption. However, a whole- 
some reaction has set in. The elements of social order 
are in operation. Sentiments of contempt for all forms 
of injustice are increasing. The Temperance, the 



6 1 

Hygienic, and the Peace movements are assuring. The 
demands of Labor, and of the “ Land Restorationists ” 
are shaking the rotten social fabrics of modern life. 
Evidently the Law has gone forth. “ The Land is 
mine saith the Lord ” — And that all men are equally 
his children, and alike entitled to have access to all 
the elements of subsistence. These mighty God-given 
movements being in operation, and the welfare of 
humanity being at stake, pettifogging political-spoil 
grabbers, may stand aside. They are not worthy of 
the air they breathe. And Statesmen, who are indeed 
so, may learn from the present state of Christendom, 

“ that light not consolidated into Justice, is explosive.” —hid 
European society rests on a bed of moral volcanoes. 

Justice and kindliness to the neighbor are guaranties 
of security and peace. 

Shaker Communities, 

amid the convulsive distractions of modern life, 
enjoy quiet. No Labor troubles. No want. No 
crime. The organic law of their procedure is, Bene- 
ficence to the neighbor. Is it not desirable that these 
Institutions should so far prevail among men, as to 
keep in check the Satanic element in humanity ? and 
themselves be so unfolded, as to add to what is already 
gained, a general freedom from disease, and from un- 
timely deaths. And be able to show to men, that a 
divine life is not only practical, but a necessity. 

The Fourth Wave 

of Divine interference in the affairs of men has begun 
to go forth. 



62 



The First Wave 

brought forth the Puritan, the Covenanter, the Hugue- 
not, and the Quaker. The latter, spiritually impressed, 
would not take off his hat to noble, prince, or king. 
That was the First Declaration, — “All men are equal 
before God.” The Puritan coalesced with the Quaker, 
and from the Quaker city went forth the Law — the 
Second Declaration — “ All men are equal before one 
another.” The Puritan and the Quaker were moved 
upon to abolish the grosser form of human vassalage. 
A series of remarkable events during the great Rebel- 
lion aided their action, accomplished that work, and 
more than was expected. That was the Third Declara- 
tion — “All men are equal before the Law.” The 
work of the Puritan and the Quaker is now closed; the 
end has come. 

The Fourth Declaration, 

“ All men shall have equal access to all the elements 
by which property is created and physical happiness 
secured,” they are not able to accomplish. A vast 
array of Satanic powers stands in the way. Legisla- 
tures are bought, legal robbers possess vast tracts of 
the public domain, and operate, financially, to the det- 
riment of public morals. Individuals and rings, in the 
face of law and public sentiment, take to themselves 
millions of the public money. Millionnaires are in 
every mart; at their will they can change the value of 
other men’s labor, and tax the people , as the monarchs 
of Europe tax their subjects. And the churches, what 
are they ? They embrace within the folds of their 



6 3 



drapery all the abominations of social, individual and 
financial life. They are utterly powerless to infuse 
into society any living element. Indeed, the conven- 
tional life of Christendom stands athwart the going 
forth of this declaration. 

The Every-Day Life 

of Christendom is not compatible with its perpetuity. 
With all the enlightenment attendant upon the close of 
the nineteenth century, with its systems of education, 
its philosophy, its schools of science and of arts, teach- 
ings of learned men, and the goings forth of what are 
called liberal ideas, are not sufficient to guide the steps 
of men aright ! The -present and the past witnesseth 
thereunto. 

Man, if not open to Divine teachings, will be brutish 
in his knowledge. From the days of Abraham, thou- 
sands of years ago, to the present date, every import- 
ant event elevating humanity Godward has been 
opened with inward inspirations and outward manifes- 
tations of Divine spiritual operations. 

Man, if he stands not in Divine teachings, will fall 
below the level of animal instinctive rectitude. Hence 
the law of his wellbeing necessitates the existence of an 
ever living Divine teacher. If he gets lost from that 
teacher he will need a Saviour. 

Abraham of old was an example of that teacher’s 
fatherly care over himself and posterity. He was 
called out from his kindred that he might not be led 
into heathenism. One of his children, Moses, saw a 
bush burning but not consumed. He turned to look 



6 4 



at the strange sight, and lo! a voice spake to him, in- 
spiring him with reverence, and that he was in the 
presence of an intelligent being, who gave him a token 
whereby he could verify the presence of that being. 
He commissioned him to go to Egypt and to demand 
the releasement from bondage of the posterity of Abra- 
ham. This was the first of a long series of powerful 
spiritual manifestations. Moses did not want to go, 
he felt his insignificance and inability to cope with so 
strong a government. The voice said, “ I am the God 
of thy father, the God of Abraham, of Isaac, and the 
God of Jacob. I will certainly be with thee. And 
this shall be a token that I have sent thee. When thou 
hast brought forth the people, ye shall serve God upon 
this mountain.” Still Moses hesitated, finally he 
yielded, and under his mediumship wonderful displays 
of Divine spiritual manifestations took place, resulting 
in the emancipation of the Hebrews. Isolating them 
from heathenism, and in giving them a form of life 
and law, from the identical mountain of the burning 
bush. A fitting model for humanity during coming 
ages, in all their varied forms of government. Reduc- 
ing the conditions of want, crime, disease, untimely 
deaths, and social troubles to their minimum. 

Here we have a code of laws, a government and a 
life, anticipating and preventing the existence of dis- 
content. Were they put into operation to-day they 
would solve every one of their badly snarled up social 
problems. If the finger of God is not visible here 
where will you find it in operation? 



65 



Behind Spiritual Manifestations 
two leading ideas have been kept in view during his- 
toric times. First . The personal well-being of society. 
Second . The introduction and establishment of the 
higher, the Christ life, among men as it is in the 
heavens. 

Summary. 

There is a system in the divine procedure. 

First . Abraham is called to come out from heathen 
life, to worship God,- his creator. The end of worship 
is twofold — to be like the being we worship, and that 
a oneness of life may prevail among men, and that 
they should have but one center of supreme divine 
love. 

Second. Moses is called. His mission is attended 
with extraordinary outflows of spiritual power, culmi- 
nating in the giving of the law. Not a system of vague 
generalities, but a system of law and life, specific in all 
its details, touching every human impulse, and pre- 
scribing limits to their action. This law was given 
under the awful and transcendent sanction of the 
Divine Presence, and of the grandest display of spiritual 
material manifestations ever vouchsafed to mortals. 

Third. The advent of Jesus Christ, preceded by the 
revival under John, and culminating in the Pentecostal 
Church, the first appearance upon earth of angelic 
social life. From that time angelic ideas and senti- 
ments began to invade the heathen world and to modify 
its civilization. Finally the darkness of heathen life 
prevailed and overshadowed the Pentecostal Church. 
During that time the “ man of sin,” under the cloak of 
9 



66 



divine authority was fully made manifest. Christendom 
as a whole is the body of the “ man of sin.” Charac- 
terized by awful persecutions, terrible wars, unjust 
governments, varied forms of human servitude, class 
distinctions, want, crime, disease, labor troubles, dis- 
content, also a vast network of indebtedness, the very 
reverse “ of lend, hoping for nothing again.” In a few 
words, Christendom is hell organized upon earth. 

At length important providential events broke in 
upon the darkness and opened the way for the 

First Wave of Divine Light 

to go forth in modern times. 

It began to operate about the time of the great pro- 
test, called “ the Reformation.” This wave brought 
forth the Puritan and finally the Quaker. It swept 
over Europe and returned to England with the French 
prophets, and became embodied in a branch of the 
Quaker order. In that branch Ann Lee was brought 
forth into divine life, constituting “ the second ap- 
pearing of Christ.” 

This Wave of Divine Creative Power 

came as early as the necessary conditions in Europe 
were furnished. It reached America about the time 
of the coming of Ann Lee to this continent. It took 
hold of the people of New England and of New York, 
preparing the way for the fulfillment of the mission 
intrusted to her. 

In the year 1800 the same wave visited the people 
of Ohio and Kentucky, and as in New England pre- 



67 



pared the people to accept and to sustain angelic life 
as manifested by Ann Lee and her people. 

As the founders of her order of life were passing 
away to their homes in the land of souls, and their 
successors were being influenced by the darkness of 
modern materialist thought, and it had begun to settle 
down on some of Ann’s little flock, 

The Fourth Wave — Modern Spiritualism, 
opened upon her people. This wonderful manifesta- 
tion of spiritual gifts began in 1837. About ten years 
before the public advent of the Spiritual manifesta- 
tions it was attended with marvellous and varied 
operation of Divine power among Ann Lee’s little 
flock. Some had visions of the Spirit world, and saw 
the beautiful order of the heavens ; others heard and 
learned the melodious songs of the angels, one after 
another, till they numbered, in one case, scores; others 
were inspired with the gift of discerning spirits, and 
with gifts to instruct, encourage, and reprove. Again, 
light was opened on important subjects, not clearly 
understood, and principles not fully unfolded, were 
clearly presented. Prophecies were given, and after- 
ward fulfilled to overflowing. We speak of what we 
know, and experienced. One of the most remarkable 
prophecies given, and also fulfilled to overflowing, was, 
“ That these extraordinary spiritual manifestations 
would open, and operate at large upon the world ; that 
they would spring up in places where, and in manners 
and ways, that no mortal could foresee nor account 
for ; that they would confound all natural philosophy 



68 



and the wisdom of men ; and, that they would spread 
among all nations, and produce the most extraordinary 
revolutions in the affairs of men that had ever been 
effected since man’s appearance upon earth.” This 
prophecy is now in the process of fulfillment, and 
sufficiently so, to warrant the assumption that it will 
be amply fulfilled. 

This Conclusion 

may be safely reached, that in magnitude, and in 
results, this fourth wave will exceed all the former 
ones combined ; and will involve departments of 
human action not cognizable heretofore. And again, 
that the deep valleys of social debasement will be 
kindly elevated, and the lofty peaks of cold indiffer- 
ence to a brother’s or sister’s needs will be lowered, 
and more kindly sentiments will prevail among men. 

The Call of Abraham 
was Godward, and a separation from heathenism. 

The Call from Mount Sinai 
was Godward, and not to be numbered with the nations. 
To dwell alone — to be a blessing to humanity, and an 
example of freedom from the ills of heathen life. 

The Call of Jesus Christ 

is to manifest to men a Divine brother and sisterhood; 
to create a kingdom not of this world ; to be conse- 
crated to doing good without money, and without price; 
to manifest the beneficence of His Father. 



6 9 



The Call of Ann Christ 

is to manifest the care and solicitude of the Divine 
mother, and to show to humanity social life as it is in 
the heavens. To prepare the way for this consumma- 
tion this wave has gone forth. Its immediate action 
is to impress upon millions that there is a Spirit land, 
peopled by disembodied men and women, to remove 
obstacles, and to meet materialistic negations with over- 
whelming affirmatives. 

Before this great movement and its auxiliary forces 
have reached their meridian power, many of the strong- 
holds of Satan which have afflicted humanity for ages 
will be crumbled into dust. The hearts of many will 
be touched, lifting them above the demands of mere 
animal desires. The sinner will be arrested in his 
paths, and to the moral atmosphere will be imparted a 
healthy integrity shedding influences down through the 
ages, as past Divine movements have done, thus laying 
a foundation for men and women “ to be born again ” 
— to be born into the Divine activities of our higher 
life ; to be beneficent as God is, and so be able to fill 
the heavens and the earth “with happy homes.” 

To be born of the Holy Spirit is not only within the 
scope of human possibilities, but it is in our own des- 
tiny to be so born — to be sinless, and to be holy — to 
live for others — to organize heaven upon earth or in 
the land of souls. 

The spiritual emotions of our lower — the human 
animal life, organizes family relationships, individual 
distinctiveness, and family partialities. These give 
form to the civilizations of earth. It is within the 



70 



scope of man’s will , that these civilizations be just or 
malignant. If malignant, then they will be kingdoms 
divided against themselves, as are the civilizations of 
to-day. 

To receive the Holy Spirit as a little child, be 
created, and help others to be created anew, are the 
beginnings of heavenly wisdom. That Spirit created 
the Pentecostal Church — a divine brother and sister- 
hood. And in these n latter days ” Shaker Communi- 
ties. They are the products of the Holy Spirit; they 
can be sustained only by and through its operation. 

How is it that educated men, persons of more than 
ordinary ability, having formed themselves into “ As- 
sociations for the advancement of Social Science,” go 
from city to city holding sessions, and after years of 
arduous labor, find that “ Social Science ” is no further 
advanced than when they began their labors. One 
reason is these men deal with material things, whereas 
social formations are the results of invisible spiritual 
forces. The scaly plates of the alligator resist the 
impact of the element it lives in. The more material- 
istic men are, the more they are exposed to resist the 
Holy Spirit, which comforts and leadeth into all truth 
— the element we are destined “ to live, move, and 
have our being in.” 

Important Historical Events Bearing on the 
Foregoing. 

“ I take heaven and earth to witness that I have 
broken the evil in pieces, and created the good; for I 
live, saith the Lord. By measure He hath measured the 



7i 



times, and by number He hath numbered the times. 
And He doth not move nor stir them, until said meas- 
ure is fulfilled.’' — Esdras. 

The Coming Dispensation. 

The rapid succession of important events, spiritual 
and material, and the order of their introduction and 
results during the past four hundred years are truly 
marvelous. These events have opened the way for 
u The Woman clothed with the Sun” to make Her 
appearance. 

First, we have the “ Reformation,” or rather “ The 
Great Protest.” Then we have the Puritan. In due 
time the Quaker, and by and by the Shaker. 

Well, what has the Puritan done ? He earned his 
title; he lived a better life than those around him did, 
and firmly maintained the right against cruel repres- 
sions; took possession of a new world and filled it 
with almost magical devices to facilitate production, 
and lessen toil. Opened widely all the avenues of 
thought, and secures freedom to all to worship God in 
unison with their highest ideals. And also, freedom 
to bring forth forms of social life, whether from spirit- 
ual impression, or from philosophic thought. 

To his Home the oppressed of all nations wend their 
weary steps. From the Moors and Bogs, from the 
Rhine and the Volga they come. The Spirit of the 
Puritan from ocean to ocean presides over his vast 
domain, and gives a oneness to his mixed multitudes. 
The influence of His Spirit is world-wide to liberalize 
governments, and to elevate the lowly. 



72 



What has the Quaker done ? He would not take 
off his hat to noble, prince or king. That w T as the 
First Declaration — “ All men are equal before God ” 
He aided the Puritan to form, and to give solidity to 
the Great Republic. He was the first to move to free 
the slave ; the first to move in the Temperance Cause, 
and the first in modern times to practice “ Non- 
Resistance,” and to raise the Standard “ Of Peace on 
Earth, Good Will to Men.” He, in addition, did a 
great work. He excluded from His sphere of social 
life “Want and Crime.” The Quaker was a divine 
force among men to prepare the way for the advent of 
the divine Man — the Shaker. The supernatural gifts 
of the early Friends were numerous, and very remark- 
able. Some of their predictions were as striking and 
complete, as any on record. He stands crowned with 
many peaceful victories. 

The Shaker, what has He done? His form of social 
life is a complete, and ample fulfillment of the “ Lord’s 
Prayer. This of itself is enough. In addition, He 
quietly maintains, that there is a State of Probation 
beyond the grave: and that the spirits in prison can 
be preached to — can be helped and released. He 
teaches, that there is no material Hell.” And that the 
Love of God shed abroad in the sinner’s heart is all 
the hell which can be endured. Again He teaches, 
“ That there cannot be any bodily resurrection. That 
to be clothed with the Spirit of Christ is to be Resur- 
rected into newness of life.” He has done away with 
Want, Crime, Panics and Labor troubles. His is the 
“Millennial Day.” And, He keeps His Home open 
to all, who are willing to accept it on millennial terms. 



73 



The procedure of His life is in the line of peace and 
love to the neighbor. His ideas ever operate, as do 
the leaves of the “Tree of Life,” for the healing of 
the nations! 

The Puritan, The Quaker, The Shaker. The apex 
of this triangular base — Shakerism, penetrates the 
heavens, not only a Beacon Light to humanity but the 
star of its destiny. Clothed with the Sun, sublunary 
attractions under Her feet, She stands crowned with 
the stars of heaven — the Christian virtues. 

Her Mode of Ascension 

and manner of working is, “He or She who would be 
great, let them be servants.” To the surging millions 
She waves Her hand, and the Language of Her silence 
is “ Peace be still,” violence achieves no victories. 

Conclusion — Eternal, Continuous Life. 

Divine attributes inhere in man. Their unfoldment 
is a necessity and in the line of his destiny. 

The conception and assertion of continuous life is 
widely supported by the nature of things. Henry 
George, one of the deepest analytical thinkers of our 
day, writing on the subject of eternal life, and consid- 
ering the very brief period of man’s earthly life, re- 
marks: “Of life as we are cognizant of it, mental 

development can go but a little way. Mind barely 
begins to awake ere the bodily powers decline; yet, 
dimly conscious of vast fields to be explored, relations 
to be formed, and sympathies to be extended, when 
10 



74 



death suddenly closes the scene.” Hence, as far as 
animal life is involved, there is an abrupt termina- 
tion to unfinished destinies. And unless there is an 
after life, there is a break, a failure. A vista opened 
to grand acquisitions, and closed by an impassable 
gulf. 

“ If mind and character extend no farther than life’s 
short span, then there is a want of purpose in our cre- 
ation and existence inconsistent with the linked har- 
monies of the universe.” 

The relationships of created things, whether in their 
construction or in the stupendous movements of solar 
systems, in the chemical forces which build up planets, 
or in the domains of living organisms, in their diversity 
of functions, and their adaptations to ends, all bear a 
relation to the unfoldment of thought in man. 

In this our rudimental state, we ever associate our 
animal life, its short duration, and other limitations, 
with an ever expanding power within us. This unseen 
force is the true, the real human personality; invisible 
as is the personality of God. And like Him (as already 
stated) can manipulate inorganic elements into form, 
beauty and use, cause them to accomplish his designs 
and do his pleasure. “ Let us make man in our own 
image” is not an idle myth; it is an ever present .re- 
ality. 

Eternal, continuous life affords opportunities to cor- 
rect moral deviations, personal and social difficulties, 
and links together all the harmonies of creation and 
completely solves all human enigmas. 

It has been affirmed by men of your way of thinking 
“ That all force is eternal.” Life is a force, and takes 



75 



the lead in supremacy of all other forces. Can it be 
less than eternal? 

I have the happiness to be sincerely and affection- 
ately your friend. 

DANIEL FRASER. 

Mount Lebanon, N. Y. 



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SOCIAL GATHERING 

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DIALOGUE 

BETWEEN 



SIX SISTERS OF THE NORTH FAMILY 



SHAKERS, 

MT. LEBANON, COLUMBIA COUNTY, N. Y. 



ALBANY: 

WEED, PARSONS & COMPANY, PRINTERS. 
1873. 



THE 



“SHAKER and SHAKERESS.” 

MONTHLY. 



EDITOR, 

E. W. EVANS. 



EDITRESS, 

A. DOOLITTLE. 



HviHlislied. at Mt. Lebanon. 



50 Cents pel Annum. 




1 Vl I f I) 




/, 



DIALOGUE. 



THE GOSPEL WORK -ITS PRESENT AND FUTURE INCREASE. 



Martha. — We hail this year, 1872, as the Twelfth Celebra- 
tion of our Social Gathering, and as the Centenary of the open- 
ing of the Gospel. In reviewing the past, from the first stages 
of the work to the present time, we find much that is interesting 
and instructive to the thoughtful and observing mind, and encour- 
aging and hopeful to those whose aspirations are spiritually 
directed. 

I propose to trace the onward progress of a system which, 
though small in its beginning, embodied the germs of scientific, 
moral, and spiritual knowledge, which, by culture and growth, 
would become wide-spread — a revelation of truth that was and 
is destined to shake the foundations of the old heavens and earth, 
and bring to perfection a plan of true harmonial development for 
humanity. 

We who are in the enjoyment of the good that has been accu- 
mulated and conserved by the consecrated lives of those who 
were pioneers in the cause, with their faithful successors, can 
testify to the permanency and validity of those principles which 
constitute a solid basis for a life in which the nobler faculties 
and God-like attributes of mind and soul can be unfolded, and. 



by. 



MARGARET PATT1S0N 
ANN OFFORD 
MARTHA ANDERSON 



CHARLOTTE BYRDSALL 
MELISSA SOULE 
MARGARET CLEVELAND. 



4 



through, the influences of increasing truth, rise to the altitudes 
of heavenly perfection which the Creator designed all intelligent 
progressive beings should occupy. 

Margaret P. — Are you not mistaken in this being the cen- 
tennial year ? I thought it was not until eighteen hundred and 
seventy-four. 

Martha. — I referred to the revelation in England, not to the 
actual occurrence in America. Am I not right in the assertion ? 

Ann. — You are. Mother Ann (Lee) received a baptism from 
the Christ sphere in seventeen hundred and seventy, when con- 
fined in prison, on account of her advanced religious ideas. Dur- 
ing her imprisonment she had a clear conception of the loss of 
mankind, and of the only means that would resurrect them into 
a higher life. For the space of two years, and amid great perse- 
cution, she openly bore her testimony against a generative life 
for Christians ; then she received a revelation of the work in 
America ; and in seventeen hundred and seventy-four, by the 
aid of Divine power, she, with her little band of eight souls, 
was enabled to leave the shores of the eastern continent, and 
through the guidance of the Spirit of Truth, was led to this land 
of freedom where liberty of conscience is enjoyed. “ For liberty 
is the souks right to breathe ; and, where it cannot take a long 
breath, laws are girdled too tight.” 

Char. — What you have said is in accordance with our record. 
While listening to Martha’s expressed thoughts, a desire for the 
increase and spread of this pure Gospel was stirred anew within 
my heart. With her, I would turn and return the pages of this 
celestial work, and bring to open reflective view the increased 
outgrowth of Mother’s pure Gospel. We should be immortal 
teachers to mortals developing to external and internal glory, 
that nature whereon is enstamped the seal of God. 

Mel. — We will note the progress of this Church, and, as we 
traverse the recesses of truth, strive to let the blinding scales fall 
from spirit eye-sight that all who see and hear may be edified 
and encouraged in the upbuilding and sustaining of a cause, noble 
in its purpose, refining in its character, and angelic and eternal 
in its life. 

Mar. C. — What need was there of a Second appearing of 



5 



Christ, when Jesus brought forth and promulgated a system of 
truth which alone was sufficient for human redemption ? 

Mar. P. — How could he, without the aid of the Mother Spirit, 
bring forth a perfect system of truth that would redeem the race ? 

Ann. — He could not. He did not communicate all the truth 
that was revealed to him, and which governed his own life ; 
surrounding conditions would not admit of it. He said to even 
his nearest companions, “ 1 have many things to tell you, but ye 
are not able to bear them now ; when I am gone hence I will send 
the Comforter,” &c. which was undoubtedly the Mother Spirit, 
the esse of love. 

Mel. — Ho we understand that the Christ is a direct unction 
from the Supreme, or from the highest order of spirits, who stand 
as mediatorial agents for the revelation of those exalted truths 
which will uplift souls from the generative life into the angelic 
and divine ? 

Char. — The Christ baptism came from the highest order of 
spirits, who are as Saviours, lights to other worlds, sons and 
daughters of the seventh sphere, or Heaven ; the only redemp- 
tive agents and mediators between supreme goodness and souls 
in this and in other worlds. 

Mar. C. — By other worlds, do you mean planets? It is true 
that scientific discovery has led to the conclusion that they are 
composed of material substances similar to this earth, and are 
inhabited by mortal beings who are adapted to their varied cli- 
mates.. Sir William Herschel said, “ It would be no more foolish 
for a man to build twenty houses and only have one inhabited 
than it would have been for the Creator to frame myriads of 
worlds similar to this (and in many respects excelling it), and 
then have only this one little dusty ball peopled with rational, 
intelligent beings ?” But, do you suppose they are fallen and 
need redemption's work, as we all admit the inhabitants of this 
world do ? 

Char. — By other worlds, I mean the six successive spheres or 
worlds, preceding the seventh, and also the planets, the inhabit- 
ants of which, whether fallen or unfallen, need the influence of 
the same spiritual agencies to unfold in them (as natural beings) 
ihe seed buds of eternal life. As was once remarked with in- 



spired power, “ Mankind, whether fallen or unfallen, need the 
mighty power of God to resurrect them from the natural into 
the spiritual.” 

Martha.. — It is a broad and liberal system of theology that 
admits such universal dissemination. A grand and lofty thought, 
the acme of which is the converging of all souls to one harmo- 
nious Center — Eternal Wisdom and Love, the Creative Source 
of the universe of mind and matter. 

Mar. P. — Christ signifies anointing . It was this Anointing 
Spirit that inspired the Witnesses of former days when they 
prophesied of the Millennium, and uttered many truths in 
advance of the knowledge and life of the people. The Divine 
unction has also rested upon the successors of Mother Ann, spirit- 
ually qualifying them (in the order of leadership) to administer 
the Gospel in its power, and increase to other souls. 

Ann. — Ancient philosophy taught that there was but “one 
God, the Father of all and its numerous deities were intermedi- 
ate spirits employed as agents, for God was too pure to be ap- 
proached by mortals. This ancient religion, or theology, is 
identical with ours, and we may consider all religions as merely 
progressive steps, by which the human understanding has devel- 
oped itself in every time and place, and will continue to develop 
itself in the future. 

Mel. — May we not conclude that the evident design of the 
“ second appearing ” was to reveal the female in Christ ? Its 
intent also was progress, as prophesied by Isaiah : “ To the 
order and beauty of Christ’s kingdom, in the latter day there 
would be no end.” 

Mar. C. — Eternal progress ! beautiful thought. No Popish 
or Protestant creed, or thwarting priestly power, could check 
its course; but, pure and simple in its unfoldings, it guided 
Mother and her little band to this land of freedom, to estab- 
lish a Church that was too universal in its religious sentiments 
to find continued existence under the combined Church-and- 
State government of England. 

Martha. — Then we believe that the Shaker Order holds a 
closer union to, and more abiding relations with, the American 



7 



Government, than does any other organized church to its Gov- 
ernment ? 

Char. — We do. The effect of the American Revolution was 
the institution of a Republican form of Government, which en- 
titled all to an equal right in political and religious belief. 
Thus America became the land of free thought and free speech, 
as J. M. Peebles writes : “A land where the people, conscious of 
their God-given rights, and cringing before no cowled priests, feel 
themselves ‘ sovereigns/ ” This prepared the way for the or- 
ganization of the Shaker Church (in America) where the unadul- 
terated principles of Christianity were recognized and wrought 
out in the daily lives of its members. Hence the product of this 
Republican Government was the establishment of a spiritual 
Government, moving in a corresponding line with the regula- 
tions of the civil polity, yet exceeding it in purity and holiness, 
although the interior order will be dependent for its increase of 
members upon the outward order. 

The progressive advance of religious ideas, the rising wave of 
spiritual thought, and the wide diffusion of the holy teachings 
and principles evolved by wisdom in the civil Government, are 
the fruits of this union. And, as far as republican principles 
are diffused and acknowledged, so far will the abstract principles 
of true Christianity be extended, until all shall see and own their 
truth and validity. The growth of freedom and progressive rights 
which belong to humanity are embodied in both. No sectarian 
creed, or fearful priestly symbol, harass the soul, or make it a 
subject of terror by arbitrary laws ; but true liberty is ensured 
to all who nobly and uprightly maintain the just principles upon 
which these two institutions are founded. 

Thus we see the civil and religious Governments advancing 
toward a genuine union ; and the Christian Church, established 
upon a true foundation, will be blessed and protected by the civil 
Government, and they will co-operate and work harmoniously 
together, while the superior law in the spiritual order will be as 
a guide to the earthly order ; and both, standing in relation to 
true principles, will toil in harmony with God’s creation, in the 
cultivation of the soil, and the hills and dales will unite with 
those who work the work of God. 



8 



Mar. P. — You have clearly portrayed the relation that will 
exist in the future between the civil and religious Governments, 
when Woman shall not he excluded from her right to aid in puri- 
fying and sustaining the Constitution and laws of the natural 
order (which light is fully awarded her in the spiritual order). 
As this should precede and be as a light outside , we know the 
day will yet dawn when Woman's voice and influence will be 
blest by the Republic, even as it is in the Temple of Christ's 
Second Appearing. 

Ann. — That will be a glorious day, Margaret ; but you are 
rather fast ; you are foretelling the joys of the future. Let us 
go back to the past, and from that rise to the present, then to 
the future, as was our intention in this conversation. 

Mar. C. — Was Mother’s testimony a new revelation, or was it 
a revival of the principles of the primitive Church, with an in- 
crease of spiritual life and power ? 

Mel. — The principles of truth vary in power and strength, 
according to the growth of mind ; and Mother’s testimony, with 
increased revelation, was a revival of the same principles. Thus, 
the standard of truth was raised higher, with an increase of self- 
denial. 

Martha. — Great and truthful principles have outlived gen- 
erations, traditions and corruptions, and have descended to us in 
the transcendent light of their heavenly origin. “ All good 
cometh from God, the source of light and perfection/'- Important 
and elevating truths, manifested through chosen mediums and 
witnesses (and designed for humanity’s good) through past 
periods, have often been misconstrued, and seemingly perverted, 
by coming in contact with those corrupt influences which result 
from man's lost condition ; and, through his inability to perceive, 
or unwillingness to accept and apply them practically, they have 
for a time, been turned from a free and effective course. “But 
truth, although crushed to earth, shall rise again;" and, however 
deeply it may be buried in the debris of error, it shal] be brought 
forth by the agency of that Almighty power, which over-rules all 
things, to shine untarnished in the lustre of its divine light. 

Mar. P. — We must not overlook the fact, that in the formation 
and regulation of the Church, much suffering was endured. 



9 



Souls consecrated to truth freely gave their lives for those who 
should succeed them in future generations. We who are now 
in a greater fullness of Gospel blessings do not comprehend or 
realize the depths of sorrow which often overwhelmed their 
spirits. 

Mar. C. — And in this our day, many, not appreciating that 
fullness of blessing, would conceive the idea of great personal 
disadvantages and trial. This feeling arises from a lack of con- 
secration and devotion to Gospel communistic interests. We 
possess much greater strength with which to bear life’s needful 
burdens, and carry forward a noble and glorious spiritual work, 
than when, in Mother’s time, only eight souls were with her to 
sustain and minister the truth. 

We are surrounded with Gospel relations, and number eighteen 
established societies (and bright spots they form in this broad free 
land of America), and, if there were in each society but one 
individual, true and faithful to Gospel principles, would there 
not be more mediums for imparting the strength of virtue and 
the worth of goodness, than in Mother’s time ? 

Mar. P. — Certainly. * Can we not see from this, that the 
branches of the tree of life “ whose leaves shall be for the 
healing of the nations,” have spread, and that beneath it many 
souls have found a pleasant and safe retreat; thus fulfilling 
ancient prophecy ? 

Ann. — As was remarked, the testimony of Christ’s Second 
Appearing, through the female, was a revival of primitive 
Christianity, with increased revelation ; for that in itself was not 
complete. There was room left for a great increase of faith and 
works relating to the physical, moral, and spiritual condition of 
mankind. Nor did those who laid the foundation of the Second 
Christian Church complete the structure. It was not given to 
Mother Ann to gather the people into Gospel order ; during her 
ministry, they were scattered abroad in valleys and on the hill- 
tops. 

Martha. — Great wisdom and care were requisite on the part 
of those commissioned to gather the people into an organized 
body, to establish laws and regulations which would countenance 



10 



a progressive, physical, mental, and spiritual growth, and yet be 
for the protection of the Society. 

Mel. — Our ideas of progress would not lead us to discard 
true foundational principles, but to build Upon and expand 
them. This may be the criterion by which we can judge the 
worth of any progressive movement, if it does not deteriorate 
the pure spiritual life of the community. Many, in haste for 
onward advancement, would introduce reformatory ideas and 
changes, without regard to the time or state of preparation for 
receiving them, and by thus doing, would retard the progress 
of the work. 

Mar. C. — This is but the dawn of the Millennium. The spirit- 
ual faith of this life leads to a consecration in all things. Self- 
denial opens the door of revelation. What an amount of 
inspirational strength actuated those who lived in their little 
families, to give up all for the future glory of Gospel commu- 
nistic life. Self-sacrificing devotion was their inducement. 

Char. — The past is sacred on account of the holy life and 
strength of Gospel parents. The beautiful and true have at- 
tended the Gospel work in its varied stages of progress. Our 
unprogressed conditions open wide fields of labor wherein we 
may toil, and, like our predecessors, gain treasures of worth to 
impart to others. In former times, comparatively little atten- 
tion was given to physiology ; but now the light of the present 
reveals many physiological errors previously adhered to, which 
we hope to have sufficient honesty of purpose, and firmness of 
mind to leave for something better. 

Mar. P. — Greater attention is now given to air ; for we 
acknowledge the fact, that we live by breathing ; and the pure 
atmosphere is essential for this purpose. It is a satisfaction to 
glance at our well-ventilated dwelling, where we see space in the 
base-boards, and apertures over all the doors for the admission 
of air ; while the self-acting Archimedian ventilators on the roof 
create a strong draft and dispose of any vitiated air that might 
otherwise remain in our dwelling. Even with closed doors and 
windows, the atmosphere is still good and wholesome. 

Ann. — In addition, we can range the verdant fields for pleasure, 
or otherwise enjoy the sunshine and genial summer air, with no 



11 



fear or thought of persecution ; but with a calm and holy feeling 
of inspiring life, we can behold, with joy and a spirit of blessing, 
the consecrated labors of our good and worthy brethren. 

Martha. — It is pleasant to gather the fruits of earth. They 
supply the place of animal food in a great measure ; for very little 
of it is now required for our table. Swine’s flesh has long been 
abolished, with other things, in the preparation of food, such as 
soda, salaratus, etc. Brown bread almost supplies the place of 
white, while our well-cultivated gardens, golden grain fields, and 
thrifty fruit orchards, yield an abundant supply for physical 
health and comfort. 

Ann. — It has been asserted that “ a vegetable diet has a happi- 
fying influence on the mind, and tends to preserve a delicacy of 
feeling, liveliness of imagination, and acuteness of judgment, sel- 
dom enjoyed by those who live too much on animal food.” Frank- 
lin said that “a vegetable diet promoted clearness of ideas, 
quickness of thought, and stability of action.” He spoke from 
experience; for his superior reason early led him to adopt a 
simple style of living. 

Mel. — Tobacco was formerly used to quite an extent among us, 
but was considered useless and injurious. Some who had formed 
a habit of smoking, and had not strength, of themselves, to 
change, were assisted by spirits from the unseen world. Their 
love to the truth was strong, and their desire to increase with 
the work of God enabled them to make the sacrifice, which 
proved a blessing to them individually, and to the whole body. 
A spirit of self-sacrifice, in regard to perverted ways and habits, 
is what the present generation need to possess. It should ever 
be our effort to simplify our needs, and curb our appetites, and 
thus bring ourselves to the condition of the philosopher, whose 
habitual prayer was, “ O ye gods ! grant me to have few things, 
and to stand in need of none.” 

Mar. P. — I should be pleased to know who he was. 

Martha. — Apollonius. He was born four years before Jesus 
of Nazareth, belonged to a wealthy Grecian family, and, though 
reared in the lap of aflluence and ease, he early discarded all forms 
of luxury, donned the garb and habits of a Pythagorean philoso- 
pher, lived on fruit and vegetables, drank water only, and chose a 



* 



12 



celibate life as being best adapted to philosophic and ethical 
pursuits. He was endowed with remarkable mental powers and 
spiritual gifts, which, combined with a well-developed and per- 
fect physique, gave him a marked character. He was success- 
ful as a teacher of a rational system of morality and virtue. 

Mar. C. — “ The moral and intellectual status of man is 
grounded in the material ; ” hence those things which pertain to 
the health and perfection of the physical body, are of great im- 
portance to humanity. There can be no high spiritual life sus- 
tained here on earth, except in connection with habits of wise 
bodily discipline— a truth yet to be recognized by many. 

Char. — While we view the increase of truth in the past in 
those particular points of which you have been speaking, we also 
behold the present growth in virtue and goodness. Truly those 
who plead for a broader platform, and complain of but little 
progression, are more than spiritually blind. Such evince their 
unfaithfulness to present light, a non-conformity to united 
spiritual and physical increase. 

Mar. P. — There is ever a beauty and glory manifest in the Gos- 
pel work, to those who abide in its spirit of heavenly life and 
love. Shaker s, or Believers, are becoming better known in the 
outside world ; the purity of their lives is not questioned by those 
who are rightly informed ; while their character for integrity and 
truth is well established, especially with the more intellectual 
and spiritually-minded. 

Ann. — The witnesses of God in the past, fell from their recti- 
tude, and lost their spiritual power through the friendship of the 
world. Through this medium, worldly attractions became strong. 
We are in danger from this source. It is an easy thing to turn 
light into darkness ; and there is greater danger of being allured 
and drawn away from the true faith by the friendships of the 
world, than by its persecutions. But, if members fail, virtue’s 
strong-holds are still reliable ; seceders take no strength from the 
body; God’s work remains the same, and will endure through 
eternal ages. 

Martha. — Human nature is everywhere the same. In all ages 
it has had the same wants and aspirations, and has been subject 
to the same infirmities. As you remarked, a declension of mem 






13 



bers is not a declension of truth ; but all, if they would advance 
with the body, must be united and keep pace with increasing 
revelation. Order and harmony are sure guides. 

Mel. — There is greater strength and beauty in the Temple 
when the weak and unreliable pass away. The cause of right- 
eousness and self-denial never presented loftier themes for 
thought and practice than at present. 

Mar. C. — This is a day of individual trial. The foundations of 
our faith are being tried. The everlasting Spirit of Goodness 
searches the heart, and tries the actions, to prove what principles 
we are actuated by. 

Mel. — The world may question our integrity ; and many in- 
quire, Why cannot you live as purely, with your faith, outside of 
your community ? But the Holy Spirit’s call is, “ Come up higher, 
above, away from earth.” The work of to-day is to aggregate 
souls into a heavenly union, to form a body for honest souls to 
gather to ; a true type of angelhood in the heavenly spheres. 

Ann. — There must be an Order above and in advance of the 
world, to govern and regulate, or set in order those who forsake 
it. The spiritual is for that purpose. The present condition of 
society is no cause of discouragement. The future cannot be 
determined by the present. Like life, society grows from a 
principle divinely implanted ; it is progressing, bringing the world 
and its attractions to an ultimate. It is true there is not much 
increase of members to our Church at present. That is because 
of the lack of the religious element without ; yet many (by de- 
grees) are ripening up to the Gospel work, which is the harvest ; 
and, ere long, a revival of religious and practical truth will occur ; 
then, “ where the body of Christ is, thither will the eagles be 
gathered together.” 

Mar. P. — Our Father and Mother have prepared a home, and 
are now calling their children to partake of the spiritual feast 
of goodness and love. For there are noble minds, to-day, endowed 
with power, and an understanding of truth, who are dissemi- 
nating the seed of Christianity, educating souls for the Gospel. 
For, “ what education is for one man or woman, revelation is for 
the whole human race.” 

Ann. — Margaret, I listened almost breathless to your last sen- 



% 



14 



tence, knowing that the original writer did not include the woman, 
and you are aware that it is a day of woman’s rights, a subject 
upon which I am greatly interested ; for we know she is of more 
worth than to be a mere instrument of worldly pleasure. We 
see in our Zion-home women of strength and virtue, whose con- 
secrated powers adorn and beautify the Temple of God. 

Mel. — The acknowledgment of the Mother Spirit in Deity is 
one grand step toward this ultimate. All who have progressed 
away from old contracted theological views, can see and appreciate 
the true worth of woman. 

Mar. C. — How beautiful is the social relation formed between 
the male and female among Believers, where the inferior passions 
are kept in subordination to higher law ! How true the mani- 
festation of love in the sphere of daily duties, where the claims 
of both brethren and sisters are regarded with equal respect ; 
and, as co-workers in a noble cause, each unselfishly toils for 
the good of the whole. 

Char. — This social and religious harmony is not only beneficial 
to us, but to mankind in general. It is seed sown that will bear 
fruit in the good time coming, but is sustained only through indi- 
vidual personal “ sacrifice of selfishness, and an expansion in the 
elements of universal love and true philanthropy.” While listen- 
ing to your comments upon woman, I thought how beautifully 
Eldress Antoinette was inspired (in “ Past, Present, and Future ”) 
to speak of the elevation of woman from physical, moral, and 
spiritual servitude. I know such truths will rest with weight 
upon minds who are exercised in this direction. 

Ann. — I read and reread the article with pleasure. Such 
truthful expressions are like sunny rays of hope illuminating 
the future. The love and union formed by kindred souls, who 
have commenced the work of regeneration, by being baptised 
into purity of heart and life, is the strongest of all bonds with 
which to hold soul to soul. It is unchanging through all condi- 
tions, and incites to constancy and truthfulness one with another. 
We intuitively repose confidence in a relation thus formed, as 
when we pray we instinctively direct our intercessions to God ; 
there our confidence is placed. On the same principle we rely 
upon our faithful brethren and sisters, and trust their fidelity. 






15 



Mar. P. — This is the advantage which is only to he derived 
from a spiritual communistic life. We see verified, in our associa- 
tion, the saying of Jesus, “ Think not of the morrow, what ye shall 
eat, drink, or wear/’ because, in our associated capacity, there are 
many who are interested in hearing the burdens of life ; and the 
orderly arrangement of spiritual and temporal leaders is a great 
blessing; it relieves us of much anxious care and thought 
respecting food, clothing and other things necessary for physical 
comfort and support. And, by first seeking the spiritual part 
(the righteousness of Christ’s kingdom), all other needful things 
are added. 

Martha. — Henry Vincent remarked that “ Christianity levels 
all distinctions, save goodness ; it is the grand elevator of the 
human race ! ” And, we might add, where its true spirit is 
maintained, it dignifies toil, and transforms what is commonly 
deemed the drudgery of life into pleasant occupation, where right 
— not might — is the rule ; because labor is equalized according to 
qualification of membership, and ability to perform it. 

Mar. C. — Persons who visit our communities, not comprehend- 
ing the true principles upon which the Institution is based, 
often inquire as to the number of hours we labor ; but we are not, 
for sordid interest, toiling with restriction. Duty is pleasant to 
us, we are in our own home ; when more is to be done, then 
gladly We give more effort ; when not so much, then less is re- 
quired. We are not under task-masters, but are influenced 
by love and mutual friendship to one another, devoting our 
strength for the good of a noble and glorious cause. 

Mel. — One, speaking of consecrated toil, said, “ Prefer duty 
to diversion. He who is false to present duty, breaks a thread 
in the loom, and will find the flaws when he has forgotten the 
cause.” 

Char. — Order and discipline are the guardians of our home. If 
irksome to some, it is because they are not in the life and spirit 
which pervade it. Some are baptised into a gospel of ideas, but 
not into the Gospel of Love, which will produce practical works ; 
they receive faith intellectually, while their souls are untouched 
by the living inspiration and consecration which permeate the 
body of Christ. 






16 



Ann. — The more practical religion is, the better I like it. It is 
effectual for good, when it is carried into all the essential duties 
of life, instigating the spirit of industry, in making good roads, 
constructing fences, cultivating the soil properly, preparing of 
food, clothing, &c., such as Christians can use and not abuse, 
marking all our labor with neatness, thoroughness and order. 
Here is a large field for useful thought. In this we find the most 
effective poetry, — “a poem from the fingers' ends," and beauti- 
ful pictures to look upon ; and “ a picture is a poem without 
words." 

Mar. P. — When I came among Believers, I admired the order 
and practical utility of external things. This I perceived was the 
result of an interior spiritual life ; and, in the ardor of my soul, 
I thanked God that I had found a people who were not stereo- 
typed in their religious belief ; but who, in the progress of spiritu- 
ality, could change their theological views. 

Mar. C. — Then, a distinction is made between theology and 
religion ? 

Mel. — Certainly . Theology is but the science of religion, 
while religion is the germ of eternal life, which may be found in 
every human heart. Henry Ward Beecher says, “ The way to 
begin a Christian life is not to study theology. Piety before the- 
ology. Right living will produce right thinking." 

Mar. C. — The cultivation of this germ has produced the in- 
crease of the past and present. And, in the liberal exercise of 
our faith, we are unbiased by worldly conservatism, believing 
that this Church will eventually be the receptacle of all that is 
good, whether it be from Judaism, Catholicism, Protestantism, 
or Mahometanism; for we claim that all sects contain some 
truth. 

Ann. — It will also be the conservatory of science ; for all truth 
centers in God. 

Mel. — Our minds should be open to the acceptance of scien- 
tific truth; although it should come in contact with precon- 
ceived ideas, grounded in the mind, and forming a stronghold of 
individual experience. Our theology should correspond with 
science, or it is liable to be overthrown. It is a day of reason 
and investigation ; the foundation of all systems is being tested. 

Martha. — I rejoice that the time is approaching when the 



17 



voice of woman will be beard in governmental affairs ; when sbe 
shall help to enact laws that will bind Justice and Love in one 
inseparable band ; uplifting her sex from the thraldom of sensual 
and sexual sinfulness, into the untrammeled freedom of personal 
rights and privileges, such as man enjoys. Then shall a purer 
and more refining influence pervade the council-halls of the 
nation, and a new epoch in civil history will hold a correspond- 
ing relation to the spiritual order under which we exist. 

Mar. C. — The Spirit of Divine Wisdom which regulated this 
infant Church, stands as a balance between reformation and con- 
servatism ; and, from the growth of th q past, we may judge of a 
greater increase in the future. “ As souls advance, their ideas 
expand. Progress is an eternal law. The ideal beckoning the 
real to come up higher, there will ever be loftier, diviner altitudes 
to ascend.” 

Char. — The angelic voice of Truth has rolled in majesty 
through all periods. The laws of improvement bear each tone 
higher and still higher up the scale of holiness. The music 
of the sinless Angel of Love shall echo over hill and dale, over 
sea and land, until, in its glorious chorus, all nations shall 
blend, and the home of Virtue and Truth, that is increasing, shall 
begin its life in all, while the altar of holy resurrection shall be 
lighted in grandeur, with hallowed and varied offerings of souls 
from every clime. No longer will one toil in pain while another 
revels in luxury ; for the soil and fruitage of earth shall be free, 
while over the homes of all will hover the heavenly dove of 
Peace. 

Mar. P. — True love principles, gleaming in their divinity far 
and wide, will vitalize and draw many souls to Zion, where they 
will be planted as trees by the sides of living waters, growing in 
strength and beauty until they become as cedars of Lebanon. 
Then will they joyfully sing the “ Song of the Lamb ” with 
those who stand upon Mount Zion. 

Martha. — 

Joy we feel in thus reviewing 

What the march of Truth has wrought, 

And, while present light pursuing, 

Claim the strength through increase brought. 



18 



Hopes for future bright are glowing. 
Love with wisdom interblends, 

Seed celestial they are sowing 
Of a life that never ends. 

Faith, endow’d with gift immortal, 
Lifts the veil from spirit sight, 

Ope’s the gates to love’s bright portal. 
Leads the soul in Wisdom’s light ; 

Pierces through the mists of morning. 
And discloses to our view 
Grace and Truth the home adorning, 
Where all things are form’d anew 






. 





TREATISE ON SHAKER THEOLOGY, 

By ELDER F. W. EVANS, 

Of Mount Lebanon, Columbia County, N. Y. 

Calvin Green Pronounces the Work well done — Encouraging 
Words from Elder William — What a Letter Reveals. 



Our sources of the knowledge of gospel faith and 
doctrines are, first, revelation; second, the records of 
revelation — the scriptures ; and third, facts — the sub- 
ject matter of revelation and of its records. 

2. Adam, when in Eden, was in the midst of an ex- 
ternal world of facts, of which he was the observer, 
exponent and interpreter. He also soon found that 
he was intimately connected with an interior (or in- 
visible) world of facts, equally as real and substantial 
as those of the external. That interior world con- 
tained its own observers^and exponents of its facts. 

3. These were Adam’s derivative creators, and in- 
terpreting agents and instructors, who revealed to him 
and his posterity a knowledge of the facts of their 
world and their significance to the race of mankind 
upon earth. 

4. Adam and his immediate descendants possessed 
no scriptures. During the first dispensation, observa- 
tion and revelation were the basis of their enacted 
laws and of their principles of action. The external 
and internal worlds, and man’s civil and religious sys- 



2 



terns formed from, and in reference to those worlds, 
constituted the first heaven and the first earth. 

5. There were fixed constitutional laws in man, and 
in the worlds of which he was the offspring, that could 
not be infringed with impunity; “ Dying, thou shalt 
begin and continue to die,” was the penalty of their 
violation. 

6. The free agency of man, in either good or evil, 
in the first dispensation, was limited to the natural and 
spiritual worlds in which it operated. The boundaries 
could not be passed by man in his normal condition. 

7. An historian records past facts; a prophet, future 
facts. The latter was thus formed: An angel from the 
second heaven (the one above that in which the man 
lived) descended to and opened the interior of a man 
or woman, and then communicated to him or her those 
things that already existed (in an embryo state) in that 
heaven; which things would be incarnated on earth, 
in that or some succeeding dispensation. 

8. To the angel such things were equally matters of 
fact as were those recorded by the historian to man. 
Man, for evil, could not ascend' above the stars (lights)* 
or sons of God, in his own heaven. 

9. The first three heavens were the creative or gen- 
erative heavens, from whence the propagation and in- 
crease of the human race primarily proceeded. The 
rulers in those heavens had the especial charge of the 
process of creative generation, in the order of election, 
or line of the Messiahs and prophets pertaining to each 
dispensation. 

10. It should be understood that the creation of man 
was not completed, but only begun, in Adam; and that 



3 



creation continued to progress, conjoined to propaga- 
tion, until it culminated in the man, Jesus, and then in 
the woman, Ann Lee. 

n. The fulness of the first dispensation was attained 
through the line of righteous souls, ending in Abraham, 
who walked in the truth, and possessed a heart devoted 
to the service of God. To him the second heaven was 
opened; and a messenger from thence, who had super- 
intended Abraham’s creative generation (as the angel 
Gabriel did that of Jesus) saluted him, and be- 
came his guardian spirit — to him, God. This spirit 
anointed or baptized him into the second heaven; and 
thus Abraham became the Lord’s Christ, or Messiah, 
of the second dispensation. And, through obedience, 
he began to create a new heaven and a new earth, 
wherein dwelt the righteousness of the second dispensa- 
tion. 

12. The faith of Abraham evidently was not in any 
records of Scriptures of the first dispensation. But 
his trust, his faith and his dependence were placed pri- 
marily in the revelations to him from the second 
heaven, through that spiritual being who had charge 
of him, whom he called God. 

13. Moses was his descendant and successor; and 
he was ministered unto from the same source, and by 
the same spirit; he walked by the same rule and minded 
the same authority. His quotations from and refer- 
ence to Scriptures of the preceding dispensation are 
few indeed. But the record of his own deductions 
and laws, drawn from the two worlds of facts, by 
observation and revelation (including the Scripture 
records) are somewhat extensive; and to them men 



4 



ought to pay far more practical respect than they now 
do, especially those who claim to be religious. 

14. From that period, those who came into the 
second dispensation exercised their free agency therein. 
They could only obey the laws of the second heaven 
and earth, and be blessed by them; or, by violating 
them, they could corrupt themselves. But they could 
not go beyond their own order, to pervert or defile 
the third heaven; that was *beyond their reach and 
power, and beyond the influences of the fall; and could 
only be entered through obedience to its truths, and 
by fulfilling the laws of the two preceding heavens and 
earths. 

15. Jesus came of the line of the righteous of the 
second dispensation, as Abraham did of the first : and, 
like him, was perfected in his order, as a natural 
earthly man — the finished scholar of the Mosaic 
schoolmaster. At his birth, he possessed a good phy- 
sical organization, his creative generation having been 
superinduced by the angels of the third heaven. 

1 6. These were they who, at his birth, sang glory to 
God, good will and peace to man. They also attended 
to his education, from his childhood upwards ; even 
as did the angels of the first heaven — Adam’s creators 
— educate him. Yet they infringed not his free 
agency. At the age of thirty, he had attained to the 
full measure of a perfect Jew; and he also became a 
prophet, and was continually inspired by the angels of 
his own heaven — the third. This prepared him to be 
reached by an angel of the fourth heaven. 

17. And when the spirit of Elias, through John the 
Baptist, came preaching repentance unto Moses, and 



5 



the people came confessing their sins committed under 
the law and against it j which sins had excluded them 
from the camp, and John baptized them into it again, 
among the rest came Jesus, to open his mind and con- 
fess to John; and John found that Jesus had kept the 
law as neither himself nor any of the people had done. 
For, as no one of them could convict him of wilful 
sin, so neither could John, who then affirmed that 
Jesus, rather than himself, was the most proper person 
to be priest, to hear confession and do the baptizing. 

1 8. An angel from the fourth heaven immediately 
descended upon Jesus, anointed him with the oil of 
gladness above his fellows, and begat him into that 
heaven, which was a “ heaven of heavens,” as the great 
jubilee was a sabbath of sabbaths. 

19. The first effect of the ministrations from this 
new fountain of truth was, to teach Jesus that, inas- 
much as he had hitherto kept himself from all fleshy 
defilements, which were condemned by Moses, he must 
now take up his cross daily against the generative life 
of nature itself, in even its most innocent and lamblike 
state. He was taught that, from the beginning, it had 
been destined to be “ slain from the foundation of the 
world,” and that, as he had been faithful in resisting 
the temptations arising from the cravings of the fallen 
nature he inherited (on his mother’s side) from Adam 
(though, in the line of the Messiahs, the least per- 
verted of the human family), he must thenceforth 
resist unto death the temptations, drawings and at- 
tractions of the earthly generative sexual nature, 
which, by virtue of his manhood, he possessed, and 
which he had inherited incorrupt on his paternal side. 



6 



20. The end — the harvest, then commenced in him; 
and the lust of generation would be effectually de- 
stroyed ; for the life of generation itself, and the life of 
the generative relation of the sexes, were to be slain — 
destroyed and burnt up by the fire of the fourth 
heaven. 

21. Jesus was the only individual in that day who 
was begotten by a spirit of the fourth (the Christ) or 
resurrection heaven ; and he continued his travail 
until he was born thereinto ; and there he remained, 
isolated and alone, from the human race. This was 
that “far country” that the king, in the parable, 
went to. This was “ the heaven ” which the apostle 
said must receive him, “ until the restitution of all 
things that God had spoken by the mouth of all his 
holy prophets since the world began ; ” that is, until 
the second appearing of Christ: which of necessity 
must be the time of the begetting (and travail for the 
new birth) of a female, as this alone would prepare a 
helpmeet, a bride, that the marriage of the Lamb might 
be consummated. 

22. This female the earth produced under the action 
and guidance of the same third-heaven angels that 
brought forth Jesus. They now operated, not upon 
the physical elements merely, as in the case of Jesus, 
but upon the moral, the intellectual and the spiritual; 
and in an especial manner in the line of the witnesses. 

23. The Jews betrothed children as soon as they 
were born; but marriage itself was not consummated 
until the parties were of suitable age. 

24. One important principle of interpreting Scrip- 
ture is this: Those travailing in the third dispensation, 



7 



and its heaven and earth, which are still generative, 
could not know or see, or even prophecy, except “ only 
in part,” of the things pertaining to the fourth dispensa- 
tion and its heaven. 

25. The duality of God; the existence, nature and 
duality of Christ; the plurality of churches, and of 
Holy Spirits — the anointing — from them; together 
with the all-important subject of a spiritual parentage, 
and the begetting and travail toward the new birth 
into the fourth heaven, or resurrection state, were, to 
the apostles, and all other Jewish Christians, as to 
Nicodemus, an incomprehensible mystery, which they, 
as Christianized, generative men and women, could not 
understand; as by themselves was fully and freely 
acknowledged, saying “ It doth not yet appear what 
we shall be.” 

26. But when, under the influence of the angels of 
the third heaven, the earth had brought forth a woman, 
who fulfilled the righteousness on the third dispensa- 
tion, Jesus returned, accompanied by his spiritual 
parents, the true Christ; and, through their conjoined 
ministrations, Ann was enabled to “make herself 
ready ” for the final marriage, or rather betrothment 
of the Lamb and Bride. 

27. The seventh trumpet had sounded, and “the 
mystery of God was finished,” by the revelation of the 
fourth dispensation itself, and not by the Bible, the 
mere record of the three preceding generative dispen- 
sations, under which none were children of the king- 
dom any further than “by adoption,” being simply 
under the promise that “when Jesus should appear, 
they should see him as he is, and be like him.” 



8 



28. The Scripture records may be divided into three 
parts: 

First . The abstract truths, or higher law — as, perfect 
love to God and man, the moral precepts, etc. 

Second. The types and symbols, and prophecies of 
coming events. 

Third. The statutes and laws of expediency, which 
were “ not good;” the lower law, by which they should 
always “ not live.” 

29. This was added because of transgression, and 
was a descent, or adaptation of truth to the “ hardness 
of their hearts.” The penalties, sacrifices, washings 
and carnal ordinances were of this latter class. This 
additional law comes to an end with all who can say, 
“ Lo, I come to do thy will, O God.” By which will 
the original law itself was fulfilled; and the old heaven 
and earth will pass away before that law will come to 
an end. 

30. Unless premises, as a basis to reason from, be 
agreed upon, and some general principles by which to 
interpret the Scriptures be laid down, I do not see that 
a oneness can be arrived at. If two men enter into 
an argument, and quote the Scriptures, should one be- 
lieve them to be the Word of God — infallible; the 
other, that they are merely the word of man; their quo- 
tations might be as endless as the Jewish genealogies, 
and equally as unprofitable. 

31. I do not perceive why Jesus and his apostles 
should not, in their teaching, have been confined ex- 
clusively to the records of the Jewish church, upon the 
same principle that we are to be compelled to find all 
the light, the doctrines, and the complete system of 



9 



•the fourth dispensation in the records of the first 
Christian church ; and so entirely ignore the revelation 
of the dispensation itself. But it is undeniable that 
each preceding dispensation brought forth its own 
revelations, and formed a Scripture record of them. 

32. As Jesus and his apostles stood superior to 
Moses, saying, Moses said thus and so; but I say unto 
you, not so ; so do those who stand in the gift of this 
second Christian church, possess the same authority 
over all past dispensations, to correct their errors, and 
to dispense with their laws of expediency, and to ex- 
plain their parables and dark sayings. 

33. The Scriptures are valuable in their place and 
order; out of it, they “kill,” and quench the spirit. 

34. Truth is older than the hills. What Jesus 
uttered was not true because he said it ; but, because 
it was true, he uttered it. 

35. Should we not, in reading the Scriptures, seek 
to know why such and such things are stated by the 
writers ? If we have “ life in ourselves/’ the law and 
principle will be “ in our hearts,” as it was in theirs; 
and we shall know the thing whereof we affirm, from 
that ground, and not from the Scriptures alone. 

36. When the apostles teach me respecting the 
truths of their church and order, I am all respect; but 
when I come to our own church and order, to me, 
Jesus Christ alone is authority. I do not look to Paul 
for a clear understanding of the cherubim, of which he 
tells us he could “ not speak particularly.” The 
duality of God, who and what was Christ, his powers, 
office, order, and his relation to Jesus, were matters 
entirely bevond his travail and dispensation. 

2 



IO 



37. As the time had not arrived for the influx from 
the resurrection heaven to go forth, except to Jesus, 
no one else could possibly understand the things per- 
taining to them. 

38. The Holy Spirit that ministered to Mary and 
the Apostles was from the third heaven only; how, 
then, could they comprehend the distinction between 
Jesus and the spirit who ministered to him? — when 
that spirit would not again be fully revealed to any 
human being until nearly 1,800 years afterward; at 
which time, the mother spirit in Deity, and the pre- 
existence of Christ and his dual order, would both be 
declared together, by a suitable and appropriate wit- 
ness — a woman. “ For only a part of God, and a 
part of Christ, were facts to the primitive church.” 

39. I suppose that, in the early ages, men, by nature, 
— the things that were made — knew the order of the 
godhead: but sin caused them to become gross, so that 
they held the truth in unrighteousness, and formed 
sensual ideas of the great supreme ; that was idolatry. 
To destroy this, it was necessary to take from man a 
knowledge of the personality and order of God, and a 
law was passed, or given, through Abraham, prohibiting 
the formation of any likeness or image of the Divine 
Being. They must not, even in their minds, form any 
image; nor were they allowed to mention the name of 
God except under certain restrictions. The children of 
Israel were thus saved from idolatry, by being kept 
in ignorance of the dual order of God. 

40. In the kingdom of Antichrist, the same result 
has been attained through the Trinity idea of three 
males. They have done good service as a cloak to 



1 1 



cover the dual order of God until such time as men 
could receive and retain it in purity. 

41. As male and female in the natural man, Adam 
is a type of the duality of the “ quickening spirit — ” 
Christ — so is the pre-existence and duality of Christ a 
stepping-stone to a proper conception of our eternal 
heavenly father and mother. 

42. It is agreed by all that Messiah and Christ meant 
the Anointed One , and that the Jews did receive pre- 
dictions respecting him, and formed their conceptions 
of him, according to their natural state. They ex- 
pected he would be a prophet like unto Moses. 

43. Jesus did come and inaugurate the third dispen- 
sation, as Abraham had done the second. And as 
Abraham had been ministered to by the second heaven 
angels, so was Jesus ministered to by those of the third 
heavens; and under their guardianship he was per- 
fected as a Jew. Now comes the question. How is 
he (Jesus) a Jew, to become the Messiah, the Christ, 
the Anointed ? 

44. We, standing in the revelation of the fourth dis- 
pensation, answer — Jesus, having the unction of the 
fourth or Christ heaven poured upon him without 
measure, by his guardian Christ Spirit (who anointed 
him at his baptism by John) became the Messiah, the 
Christ (or anointed) to us, as to Abraham his minister- 
ing spirit was God. 

45. Melchisedek, who met Abraham, and anointed or 
blessed him, and from whom he received tithes, was a 
type of the primitive Christ, who anointed Jesus. 

46. All those passages of the Scriptures of the sec- 
ond dispensation, that speak so positively of the then 



s 



12 



ruling spirit being God, the Almighty, the great I Am, 
specifying all the characteristics of a primary Creator, 
are explained by Elder William Leonard, on the gene- 
ral principle that it was a representative spirit; but 
that Abraham, Moses, etc., did not see the God that 
was back of and beyond the God of Israel ; but they 
saw that, to them, he exercised all the authority and 
possessed all the power of the great Supreme. So that 
they would have felt quite as much outraged, on being 
informed that Israel’s God was not the primitive God, 
as the Samaritan woman, or Peter, or the third heaven 
angels, who presided at the birth of Jesus, would have 
been indignantly surprised at being told that Jesus was 
not the primitive Divine Christ. 

47. It is highly probable that the Christ who 
anointed Jesus had himself been anointed by others 
above him. 

48. The simple fact then, as I understand it, is, that 
the first was a god, but not the primitive God, and 
that Jesus, to us, is the Christ, or the Anointed, which 
He could not have been had there been no primitive 
Christ to anoint Him. 

49. Paul, in the latter day of his travail, declared 
that “ though he had known Christ (or Jesus) after the 
flesh, yet now henceforth knew he him no more ” in that 
way. He began to be more spiritual. And it may be 
that, long ere this time, Abraham has seen beyond his 
former god. 

50. “ The angels (of the fourth heaven) are the 
reapers,” who are to go forth at the “ end of the world.” 
One of them visited Jesus. But in the second appear- 
ing, there would be a general influx of those holy 



13 



reaping angels, to cut men from the earth, and to ad- 
minister the resurrection power. “ But unto the 
angels” (of the first, second and third heavens) hath 
he not put in subjection the world whereof we speak ” 

• — the Christ world ? On the contrary, the children of 
the resurrection would “ judge angels,” that is, the 
generative angels, by preaching to them the things per- 
taining to the Gospel; which things even “the angels 
desire to look into.” 

51. Jesus is made so much “better than the angels,” 
that they came at his birth, and “worshiped” him. 
These could not have been of the same order of angels 
as those who came and ministered unto him.” It ap- 
pears to me that they are the angels who will minister 
the work of judgment and conviction in the coming 
religious revivals; and therefore there will then be 
something more radical — a testimony against all 
“fleshly lusts, which war against the soul.” 

52. Jesus alluded to these pure angels, when he said: 
“ Hereafter ye shall see the angels of God ascending 
and descending upon the Son of Man” — upon those 
who should “ stand with the Lamb on Mount Zion,” 
in virgin purity. 

53. Of John the Baptist, Jesus said: “If ye will re- 
ceive it, this is Elias that was to come.” Elias lived 
under the second dispensation; but, as a prophet, he 
was inspired by angels from the third heaven; and the 
same ministered unto John. 

54. Ann, as had been Jesus, was ministered to by 
angels from the fourth heaven; being their first and 
second appearing upon earth. 




14 



55- Do any of us believe that John the Baptist was 
Elias? Not at all. Now, when we put the man Jesus 
for the spirit of Christ, who inspired him, and yet deny 
that John was really either Elias, or the spirit who in- 
spired him, notwithstanding the plainest declaration 
of Jesus himself that John was Elias, do we not “ strain 
at the gnat and swallow the camel ” at one gulp ? 

56. When Peter says of Jesus, “Thou art the Christ,” 
it is by some deemed conclusive that the man Jesus is 
the very Christ. But when this same Christ tells Peter 
that he will build his church upon him, we are coolly 
informed that Jesus did not mean the man Peter, but 
that spirit which inspired him; as in the instance 
where he calls Peter Satan, he did not mean that for 
Peter, but for the evil spirit. 

57. But, good friends, I think that if Peter did 
imagine that Jesus was the primitive Christ, he was as 
much mistaken as were those who thought John was 
Elias ; or that Peter was to be (as the Roman Catholic 
church holds) the foundation of the Christian church. 

58. I have no objection to the Apostles, and all 
those of past dispensations, calling Jesus the Christ, 
for so he was to them. But I deny that they are any 
more the rightful teachers and instructors of the second 
Christian church, than were the disciples of Moses 
their rightful teachers and instructors. 

59. I earnestly contend for the revelation and gift 
of qur own church and dispensation, as being more 
worthy of our confidence than are all the Bibles and 
books in existence. 

Yea, more than that, I claim that the truths of the 
present revelation are far better sustained by Scripture 



i5 



records, than are any errors which we may have im- 
bibed. 

60. Antichristian enslavement and subordination to 
the “ letter,” kills and creates discrepancies and con- 
trariety of sentiment on doctrinal matters. 

6 1. It cannot be expected that, as a people, we have 
had sufficient time to travel entirely away from Bibles 
and creeds and commentaries, and the opposite ex- 
treme, infidelism. But I believe that, ere long, another 
degree of the Gospel will open; and that a fire will be 
kindled in Zion and a furnace in Jerusalem, that will 
consume error, and cause the watchmen to “ see eye 
to eye.’* 

62. The debris of the past degree obstructs and pre- 
vents new openings of Gospel truth, which ministering 
spirits are laden with. They are waiting for an en- 
trance into the hearts of the children of the Most 
High. What can they do withoict , until those within 
are imbued with the truths they are commissioned to 
dispense ? 

63. But, to return from this dreaming, it surprises 
me to see writings that were addressed to the poor 
Gentiles, who had to be fed with milk, because they 
could not bear meat (the truth), quoted as infallible 
authority upon doctrinal matters pertaining to the 
Millennial church. 

64. The foundation of anti-Christ is the letter — the 
record. Jesus Christ was the true church. The apos- 
tles were the foundation of the Jewish Christian church; 
Peter, of the Gentile Christian church ; Constantine, 
of the Roman Catholic church ; Luther and Calvin, 
of the Protestant churches. Each of them one degree 



1 6 



below the other; till we come down to the largely 
adulterated Christianity of the Chinese rebels. 

65. The foundation of Xh e Christian church, in 
Jesus, and also in Ann, was Christ revealed in them; 
a living revelation, that opened an entrance, and gave 
access to the resurrection heaven, from whence the 
reaping angels descend and ascend continually upon 
its true members. 

66. The Apostle' Paul, writing to the Ephesians, 

speaks to them on this wise: “Ye have heard of the 
dispensation of the grace of God, which is given me to 
you-ward; how that, by revelation (not by the Scrip- 
tures) he made known unto me the mystery * * * 

which in other ages was not made known unto the sons 
of men, as it is now revealed unto his holy Apostles 
and Prophets by his spirit.” 

67. Paul further says: “ We speak the wisdom of 
God in a mystery, even the hidden wisdom which God 
ordained before the world, unto our glory.” Again: 
“ Eye hath not ” (hitherto) “ seen, nor ear heard, 
neither have entered into the heart of man, the things 
which God hath prepared for them that love him. 
But God hath revealed them unto us by his spirit ; for 
the spirit searcheth all things, yea, even the deep things 
of God.” 

Calvin Green says: “ I have attentively read your 
‘ Treatise,’ and I think it is well done, although much 
more might be said; but perhaps it is sufficient.” 

Elder William Leonard says : “ That ‘ Treatise,’ Br. 
Frederick, is the greatest god-send I ever received in 
time on questions. It is a day of questions in Zion 



i7 



and out of it. * * * By myself, alone, I laughed 

aloud when I comprehended the drift of the treatise 
and especially Elder Richard’s note appended. 
* * * Other than my own thoughts have been 

bursting in uninvited to my understanding till I wrote 
them along at leisure, but they look like a body with- 
out a soul. This treatise puts a soul into them and 
will enable me to stand them on their feet; and I hope 
to make them walk to you through the United States 
mail.” 

Note. 

“The letter written by the church at New Lebanon 
to the West, at the time of the publication of “ Christ’s 
Second Appearing,” has been recently found. In this 
it is proved that the first church did always believe 
that Christ was pre-existent, and independent of Jesus. 
All doctrinal troubles have arisen from the fact thiat 
the true doctrines of the church were not contained in 
the books issued by the church. This arose from the cir- 
cumstance that the office of publication was too distant 
from the Central church to admit of a revision by its 
leading authority. I knew, from our former ministry, 
such to be the case; but now it is demonstrated, by 
the finding of the original documents which refer to 
the church correspondence at that time. 

Richard Bushnell. 



3 



7 



broom brush into brooms ; were the originators of the 
broom business. This was at Watervliet, N. Y. The first 
“buzz saw was manufactured by the Shakers both at Har- 
vard, Mass., and at New Lebanon, N. Y. <And the first 
saw of this kind is now on exhibition in the Geological 
buildings at Albany, N. Y. The Shakers first invented 
and used the planing and matching machine for dressing 
flooring and ceiling lumber ; this was at New Lebanon. 
The Shakers at New Lebanon, N, Y., were the first inven- 
tors and manufacturers of cut nails ; they were cut and 
headed by hand. The first machine for cutting and bend- 
ing machine card teeth, and punching the leather for set- 
ting, was invented and used at New Lebanon, N. Y. ; and 
for years they had a monopoly of all the foregoing busi- 
ness and trades. Metallic pens were first invented and 
used, and sold in market, by the Shakers at Watervliet, 
N. Y.; they were made of brass and silver. 

Females perform al Lhcaiseh o kbdu ties of the kitchen and 
'"'Lrandiy; do most of the tailorings for males and make 
dbesse s for females. They carry on some branches of 
sale business, and aid in the gathering, preparing and pre- 
serving of fruits and vegetables for market ; do a large 
portion of preparing medicines for market, etc. Some 
families carry on shirt making, others the upholstery busi- 
ness, for sales. In Shaker fam ilies, all members, whatever 
their calling, when health will permit, engage in some kind 
of manual labor, adapted to abilities and official capaci- 
ties. No hired house servants are employed for the pur- 

pose of relieving members of servitude they are able and 
have time to perform, and thus afford leisure for dress- 
parade, pride or amusement. All hirelings, of either- 
sex, are simply to aid the members, wherein their own 
health and strength are deficient for society duties, not to 
relieve the members of manual labor. 

Regimen of the Shakers. 

More than sixty years since, Shakers, unitedly, in all 
their several societies, entirely abandoned the use of all 
distilled liquors as a beverage, using only a trifle in medi- 
cines ; in some instances families of from sixty to eighty 
persons not using two gallons in a year, for all purposes 



combined. About forty years ago they unitedly aban- 
doned the use of fermented liquors as a beverage, except 
as prescribed for occasional use by physicians. Also en- 
tirely abandoned the use of swine’s flesh as food, for 
health’s sake ; and now have but a small fractional part 
of the fevers and impure blood sores as formerly suffered 
by society. Tobacco is almost wholly abandoned, not 
one in five hundred persons in Shakers’ societies now 
smokes or takes snuff, and we think not one in 200 chews 
the filthy weed ; it is now mostly relegated to the pit to 
kill sheep ticks, and we have an earnest testimony against 
its use for dissipation. The health of Shakers’ societies 
bespeaks the value of these sacrifices — together with the 
practice of living a strictly virgin — celibate life. The 
average duration of life in all our Shaker societies embrac- 
ing a period of over eighty, and in some societies over 
one hundred years, being fifty-seven and one-third years 
in a population of 4,420 persons. None of the families 
are strictly, and absolutely speaking, vegetarian, though 
some closely approximate it ; and many of them do not 
use one-half the meat and grease used in former years. 

i 

Communism and Consecration of Property. 

The proper order of Shaker Communities is that of the 
kingdom of heaven - — Christ’s kingdom established on 
earth. This kingdom decrees the abolition of all selfish 
interests ; for the whole life, labor and treasure are conse- 
crated to God ! “ No man can come fully into this king- 

dom keeping back a part of his possessions. All who 
fully and truly come into it, must bring and lay at its 
doors their very all. This drives into exile the unright- 
eous mammon and all his seed.” 

“ When a man has traveled to that state of consecration 
that his individual interests are merged in the divine 
interests, and his purposes in the divine purposes, his 
individual labors will be merged in the labors of Christ’s 
kingdom. Christ came to establish a heavenly com- 
munity ; to make an utter end of individual, selfish prop- 
erty. The time is coming, with every soul, when they 
shall become so enlightened as to feel that their indi- 
vidual, selfish property is a hindrance to their union with 



9 



the true church of God ; the fountain of their soul life ! ” 
Well, what is received as a recompense for the sacrifice of 
this selfish store ? “All the treasures of Christ’s kingdom ; 
not merely an hundred fold, but amicably settled, an in- 
finite substance, so to speak, for it is the treasury of the 
kingdom of God opened,” even as presented in the para- 
ble of the “prodigal son,” the just and charitable father, 
in reply to the murmurings of the loyal son, says to him, 
“ Son, thou art ever with me, and all I have is thine.” 
And, to the repentant prodigal, “ Come in and share the 
feast.” 

The Polity of Shaker Communism. 

The Shaker- institution being, as its subjects believe, 
the kingdom of Christ' $ second appearing upon earth , is not, 
therefore, a democracy , it is a theocracy. Its leaders are 
nominated by the ministry, who are the first leading 
authority of the Shakers’ society, and in union with 
the covenant keeping members are appointed to office. 
They are £Z£/elected by majority votes of members. They 
are not consideredTinfallible oracles, but for the time, the 
occasion and the locality, the most appropriate. The 
order of the leading and governmental authority is an 
infallible institution, and in all cases where ministers and 
elders are governed in their ministrations by the Christ 
spirit which constitutes this order, they are the oracles of 
God ; an authority that may not be impugned. The true 
administration of this authority is not the administration 
of man or woman, in the selfhood of mere human capacity, 
but godliness through man and woman, each sex in its own 
order, but a united twain , thus, in the Christ character, 
making one perfect new man. In this Christ order there 
is neither male nor female, in the fleshly generative sense. 
In~tfie~ true order of all Shaker institutions .both sexes 
have equal rights. 

The Rev. James Martineau, of England, in his Ethics 
of Christianity , considered the whole conception of the 
consecrated communal, moral and religious system of 
Jesus and his disciples as a mistaken idea, and not adapted 
to any consistent method of human progress in this world; 
because its fruitage ultimates in an utter end of the worldly 
order and provisions of life; its marital institutions, gen- 



IO 



eration, selfish property, and provisions for this world’s 
pleasures and perpetuity, at the expense' or neglect of 
spiritual wealth, and culture of heavenly graces. And it 
would seem that the professedly religious and Christian 
multitudes had linked hearts and blinded eyes with the 
heathen population of the earth, in the same mistaken 
notion ; that is, that the greatest aim and end of life is to 
perpetuate and please the animal senses, and make the 
provisions for worldly comforts and selfish gains of tran- 
scendent importance ; forgetting that though Christ’s king- 
dom is to be established in this world, it cannot possibly 
be of and made conformable to the selfish and narrow aims 
and ends of a mere worldly life. Materialistic transcen- 
dentalism has placed Christian asceticism on the same 
plane with heathen asceticism ; as though the Christian 
who denies himself of all those sinful pleasures that 
darken the soul and deaden the spirit, that he may be 
a ministering angel of truth, love and mercy to souls 
for salvation, was moved by no higher motive than the 
Hindoo, who casts his body under the wheels of juggernaut, 
or the Fakir who lacerates his flesh with hooks and skewers. 

Some so-called liberalists and materialists of our day 
would appear to consider all self denials of the animal 
appetites and worldly passions as the fanaticism of an 
unbalanced mind, and as unnecessary and inconsistent 
adjuncts to the Christian religion. But, to divorce Chris- 
tian asceticism from a Christian profession, is like divorc- 
ing beauty and aroma from flowers, or flavor and nutrition 
from fruits. It would dissipate the strength of its spiritual 
wine, dry up its healing founts of salvation, and shrivel its 
graceful, moral and spiritual form into the wretched skel- 
eton of a lecherous, dissipated, worldly dyspeptic in char- 
acter. 

Principles and practices of life opposed to those of the 
world, must necessarily , by the world , be judged as fanati- 
cism and foolishness. But when professional Christianity 
conforms to the world, it then becomes shorn of the Chris- 
tian character and power ; its Sampson strength for salva- 
tion has perished like a Delilah’s fool ! Its sentimental- 
ism and philosophy have become empty verbiage, and its 
.profession a mere whitewashed statue to mark its sepul- 
chre. 



12 



Worship Meetings 

Are attended by both sexes and all ages, in one hall, at the 
same time. The worship consists in songs of praise and 
thanksgiving, and those expressing sentiments prompting 
to Christian life and duty ; exhortations, prayers and 
bodily exercises in marches, orderly dances in circles and 
ranks, and sometimes promiscuously, each sex grouped 
apart. Special meetings are held for religious and miscel- 
laneous readings ; singing meetings, and once or twice a 
week for social converse, called “ union meetings ” — both 
sexes in small groups, for conversation on ordinary topics 
of the times, at pleasure, modesty and purity being re- 
quired. Some people suppose the opposite sexes among 
the Shakers never commune together; this is simply pre- 
posterous! While Shakers live, absolutely, pure virgin 
lives, no people in the world enjoy such a range of free- 
dom, in the social sense, between the sexes ; but it is re- 
quired to be free from all that would tend to fleshly affec- 
tions and actions. The power thus to live, in virgin 
purity and innocence, is found in the conviction that a 
spotless, virgin, angelic life is the order of the kingdom of 
Christ, and is higher, better, happier than a sensual, worldly 
life. Add to this, protective by-laws, which all are in 
honor bound to keep, thus: “ One brother and one sister 
not allowed to work together, walk out, or ride out 
together alone; nor hold lengthy conversations together, 
alone.” “Males and females not allowed to touch each 
other unnecessarily, nor to hold secret correspondence.” 
“ Males and females not allowed to room together.” 
Shakers are anti-Mormon, anti-Oneidian, and anti-Ni- 
cholatian, in faith and practice, as becomes the true follow- 
ers of Christ. They do not condemn marriage, nor orderly 
generation, as worldly institutions , but claim these have no 
place in Christ’s kingdom; therefore, relegate them to the 
world , where alone they belong. In contradistinction, never- 
theless, to monastics, Shakers have no cloisters nor nun- 
neries to seclude and abnormalize the sexes, in their 
social and spiritual relations, to dry up the fountain of 
pure life-giving magnetism — true brotherly and sisterly 
love and angelic affection between the sexes. 



1 3 



The True Christian Church 

I» a congregation of souls baptized with that degree of the 
Christ spirit which harvests them from the generative plane , 
and from the selfish, sinful elements of the world; conse- 
crates their lives to God; absolves them from the bondage 
of sin and the powers of sinful temptations, and opens 
their souls to receive continuous revelations of light, truth, 
love, mercy, charity and forgiveness to penitents, com- 
bined with impartiality and merciful judgment from 
heaven’s eternal fountain. It is an evangelizing mission- 
ary board to bestow these blessings upon the children of 
men. Its testimony is the gospel “ net, cast into the ” 
(worldly) “ sea, that gathers of every kind ” (of humanity) 
by its winning love. Its work of confession and forsaking 
of sin, of obedience and a daily cross against a carnal life, 
constitutes the day of judgment, and none other do its mem- 
bers fear nor feel ! Souls who abide this ordeal are har- 
vested into the kingdom of God. Those called into the 
fold, as members of Christ’s church, who flinch from this, 
are cast back into the worldly sea. 

Theology of the Shakers. 

This is not a creed, in the ordinary sense of that term; 
that is, a boundary to faith beyond which no further reve- 
lations may peer. While Shakers, as an unchangeable 
reality, contemplate and anticipate multiform manifesta- 
tions of truth as prepared to meet and discomfit all the 
forms of evils of, human ingenuity and folly, and that all 
phases of truth’s demonstrations and regalia are necessary 
and living stones in her imperishable and glorious temple, 
yet they do not perceive that a formulated opinion of mere 
human conception, anchored at the dock of finished creed, 
has cabled the heavenly argosy of divine truth, with all her 
cargo of revelations, within the finite harbor of present 
human attainments. Ah, nay, she is out upon the bound- 
less ocean of God’s wisdom and love; and, though she 
may often come to human port with her cargo, will never 
be tethered to the dock of any finished Venice of a theo- 
logical structure, formed for a human strand. Her con- 
tinuous revelations will ever be the leading lines of human 



14 



progress, and her cargo of fruits of the tree of life the 
sustaining pabulum of soul life and physical health. 

The Shaker, theological idea may be appropriately ex- 
pressed in the following paragraphs: — 

1. God, a spirit being, having these characteristics of 
personality, viz.: Self consciousness and self determina- 
tion — the attributes of a heavenly fatherhood and mother- 
hood! They do not believe in God. a.s a tripartite being, 
solely masculine, defined The Holy Trinity of human creeds, 
whose theological character is malignant and revengeful; 
whose anger is almost unquenchable; whose vindictive 
passion could only be appeased by the sacrifice of His 
son; whose mercy was made void by the demands of His 
vengeance, and His justice a misnomer by the inflicting of 
the punishment of the guilty upon the innocent, whereby 
human theology metamorphosed wickedness into righteous- 
ness , to effect His reconciliation with sinners. 

2. Mediatorial int elligences repeal God’s truth to man. 

3. Jesus, baptized with the Christ spirit, thus became, 
of these important messengers, the Mediator of the New 
Covenant of God with man ; the first born son of God into 
the new creation . 

4. Jesus, was not God, but simply Goa' s vicegerent y nor, 
by his birth, of Mary, was he the true spiritual son of God, 
as our Saviour, but, to obtain this character, had to have a 
new birth, of the holy spirit ; by this birth, and the spirit 
of its baptism, he became pre-eminently the Christ , in his 
first appearing — The first born son of God into the 

NEW CREATION THE HEAVENLY JERUSALEM. He was 

now the eldest brother of other sons of God, yet to be born 
out of the old and into the new creation. 

5. The manifestation of Christ in Jesus did not perfect 
God’s plan for human salvation and redemption from sin 
and sinful nature. 

6. There was to be a second coming of the Christ spirit 
in his glory — not of Jesus but of Christ , manifest in and 
through the female — woman, the glory of man; thus, re- 
deemed man, in dual character the glory of God. 

7. By following in the footsteps of, and in obedience to 
the precepts of Christ, thus dually manifest, man may be 
fully saved from sin in this life, and ultimately redeemed 
from sin and all temptations to evil. 



Enfield, Ct , Chh. family of Shakers. 





1 6 



8. The true Christian salvation is from the commission 
of sin, not merely from the consequences of committed 
sin by professing faith in the sufferings of Jesus, nor by 
imputing his righteousness as a means of salvation — as 
well anticipate being abundantly supplied with pleasures, 
by believing in the existence of the once famous Epicurus; 
with summer by an eruption of Vesuvius; or with glory 
by the burning of Servetus. 

9. Jesus’s death on the cross of wood constitutes no 
part of the plan of salvation instituted by our Heavenly 
Father ; it simply operated to delay its progress. 

10. The blood (life) that Jesus gave for man’s salvation 
was his life of consecration and obedience to God’s will ; 
an example, and winning incentive to follow him. The 
physical blood he shed had no part in the plan. 

11. The death Jesus died to aid humanity in the work 
of salvation, was his death to a sinful nature , by which he 
overcame the world within, thus becoming the great media- 
tor for our race. “ In that he [Jesus] died, he died unto 
sin once.” (Paul). No vicarious atone ment! “ My re- 
ward is with me, to give every man according as his [own] 
works shall be ” (Jesus). As well have vicarious nutrition 
and respiration as vicarious obedience. 

12. There are two creations — old and new. Adam, 
the first, the husband of Eve, inaugurated the old creation; 
marriage and generation, its basic law, its “ vis vitae! ” 

13. Jesus Christ — Adam the second — the Lord from 
heaven, a quickening spirit, inaugurated the new creation; 
virgin purity and regeneration its fundamental laws and 
vitalizing powers. The first Adam, a sower of the world]^ 
the second Adam, the reaper — harvester of the world. 
The first, flesh, mortality, corruption; of the second, 
purity, love, joy, peace, long-suffering, gentleness, meek- 
ness, patience, immortality, eternal life, soul life ; not eter- 
nal, physical life. “It is appointed to all men once to 
die,” physical death. 

14. Every soul must work out its own salvation by 
practicing the self-denials of Jesus, aided by baptisms of 
the holy spirit of Christ; an influx of the saving power of 
the divine Creator! Salvation is not otherwise found. 

15. The day of judgment of any soul commences when 
brought to the Christ tribunal, whether in this , or the 
spirit world. This judgment is initiated by the voluntary 



i7 



confession of all the confessant’s sins, to God, in presence 
of a Christ witness who likewise has confessed all sin. 

1 6. The end of the world has come to every soul who 
is born of the spirit into the kingdom of Christ. 

17. The souls of all men have eternal existence , but in 
their natural state are liable to spiritual death , the result 
or fruit of sinning. But every soul may become a subject 
of the Christian resurrectio?i to eternal life by obedience to 
Christian principles ; thus, and thus only, souls may in- 
herit eternal, soul life. 

18. The Christian resurrection, in contradistinction to 
the Jewish, is a resurrection of the soul from a death in sin , 
to a life of righteousness , as judged by the Christian standard. 
Not the revivification of the dead, physical body. 

- 19. All carnal warfare, with earthly or passional weap- 
ons, is contrary to the spirit and teachings of Christ, and 
can have no part or place in Christ’s kingdom. A true 
Christian must overcome evil by doing good. 

20. The soul’s probation is not limited to this world, 
but extends to the world of spirits, the future state; thus, 
and thus only, can the justice and mercy of God be mani- 
fest to souls who are not privileged to hear the Christian 
testimony in this life. “ Christ went and preached to the 
spirits in prison,” etc. (1st Peter, III, 19, 20.) 

21. The death of the animal body is not the gate to 
heaven nor hell ; that is opened or shut by the deeds re- 
corded by the memory in the book of a lifetime. 

22. Heaven and hell are conditions and states of the soul . 
Heaven is opened and entered by repentance of sin and 
a life of righteousness. Hell is formed by disobedience 
to God’s laws and persistence in sin. 

23. Godly love is the fulfilling of heaven’s law. 

How TO BECOME A MEMBER OF THE SHAKER ORDER. 

1. Any soul may become a member of the Shaker In- 
stitution or Christianity, and be held in fraternal union, 
by first confessing all sin (according to the knowledge of 
sin to such' soul revealed), to God, in the presence of a 
living, Christ witness, who, in like manner, has confessed 
all sin, and is appointed Elder, or Eldress and Confessor. 
The oral confession of sin to living witnesses is histori- 
cally announced, as an intuitive desire in the human 



i8 



family. Many souls intensely burdened with a sense of hav- 
ing transgressed God’s laws, seek this as a privilege. It is 
a sacrifice God has required of man in every dispensation 
of the revelation of his truth and grace. The horrible 
abuse of the institution by ecclesiastics, in some periods 
of history, does not invalidate its claim as an agent for 
purification of the souls, of whom Christ’s Kingdom is 
composed. In every family of Shakers, an Elder, or 
Elders of each sex are appointed as confessors, and con- 
fessions are required to be strictly confidential to this 
Order. By thus doing, mortification to that wicked 
nature that tempts souls to sin is found, and power given 
for repentance — to “go and sin no more.” Those who 
are unfaithful and hypocritical in this work of confession, 
do not find power to live free from sin, nor strength to 
endure the fiery furnace of the pure Christian Gospel 
Testimony; and will fail in the attempt. 

2. A further source of membership is to take up a 

daily cross against all the passions of a worldly, generative 
life, living a life of pure, virgin celibacy. 

3. To come out from the world, and be separate ; to 
consecrate one’s life, labors, time, talents and strength to 
God, in the upbuilding of Christ’s Kingdom. 

How Property Affects Membership. 

True Christianity, as understood by Shakers, ultimates 
in a full consecration of treasure , as well as time and 
talents, to the support of the Household of Faith, and its 
missionary and charitable enterprises. All persons with- 
out regard to property, are equally welcome to member- 
ship and fellowship, by complying with the foregoing 
terms concerning membership. 

2. Persons having property and legal heirs are re- 
quired, before making a consecration of any portion of 
their estate, to make all just and useful provisions for 
their heirs; to pay all just debts; to absolve themselves 
from all copartnerships in trade, or business transactions 
that may entail upon them a claim for expenses, so that 
no just nor legal demands can be made upon them for any 
portion of the property they propose to consecrate. 

3. The consecration of property is to be entirely an act 
of free will. No demands are made ! 



Pleasant Hill Chh. family of Shakers. 





20 



4. It is, however, understood that any person who be- 
comes a member of the Community, and has a spiritual 
travel into a union and fellowship of Gospel Brotherhood 
and Sisterhood, in full conformity to the Christian Faith, 
will ultimate in a gift of entire consecration of treasure, 
as well as soul, body, time, talents and services ; this, 
however, sometimes takes much time to accomplish. 

5. Persons joining the Community, and living within 
the pale of its association, as partakers of its benefices in 
sickness and in health, who are possessed of property, and 
who do not feel prepared, and do not yet choose to con- 
secrate the same, are expected to contribute the interest 
of their property to the Community where they reside, 
while the principal is subject to their own direction and 
management. Without this proviso the society is liable, 
in some cases, to be very unjustly and unreasonably bur- 
dened. 

6. All members of the Community are kindly and duti- 
fully cared for, in sickness and in health, no difference 
being made on account of property considerations. 

7. Persons having unbelieving families, outside of the 
Community, demanding and justly claiming their care and 
support, may have full fellowship and communion, socially 
and spiritually, though unable to enter the pale of the 
Community as a member thereof, in consecrated, com- 
munal relation. 

8. The doors of the Community are not open to any 
persons as a merely charitable institution. Nor is it antici- 
pated that persons may spend their lives to an advanced 
and enervated enfeebled age in the worldly arena, and 
then throw themselves into the Community for care and 
support, by merely professing a faith in its cardinal 
principles. Such may receive a degree of union accord- 
ing to sincerity and faithfulness, and remain outside. 

9. The door of spiritual fellowship is ever open to any 
and every soul who will honestly confess and forsake all 
sin, and conform to the principles of the Gospel of 
Christ’s Second Appearing. 

Literature and Correspondence. 

All books, newspapers and letters sent out, or received 
by members of the Shaker Community, are required to 



21 



be subject to the knowledge and approval of the Elders. 
Business letters to and from Trustees and business agents 
generally, are an exception to the above rule. All ele- 
ments of espionage are abjured; but the principles and 
nature of Christ’s Kingdom which this claims to be, de- 
mands openness and freedom to its leading authorities, 
for mutual confidence, union and protection, hence 
this by-law, to guard against all cabalistic organizations 
and cliques, that might be projected against the principles 
and interests of the institution, and to prevent the cor- 
ruption of society by the admission of literature that 
would militate against the purity, peace, union and confi- 
dence of the people among and in each other. God is 
light, and those who dwell in God dwell in light. He 
that dwelleth in the truth, and in the interests of the 
Kingdom of Christ walketh in the light, and can have no 
need, nor desire to conceal correspondence from the 
leaders in the household of his Zion House — the Christ 
Fold. 

Concerning Children and Youth. 

As a general rule, the Shaker societies prefer not to 
take children, except they come in with their parents. 
Others are sometimes received, but we decline taking of 
such who are very young, or those who are malformed, 
mentally or morally incapacitated to become respectable 
members of our Community, when such is known to be 
the case. Parents who come into the society with their 
children, may, or may not retain immediate oversight of 
them, according as circumstances and needs require. 
But it is sometimes desirable to have parents keep the 
control of their children, if qualified, until they choose to 
transmit it to others, or what is discovered to be for the 
best welfare of their children. 

All children in the society are well instructed in the 
studies of common schools, by the best of teachers ; but 
we have no high schools, nor colleges. All young people 
are taught to work at some kind of business to aid in 
earning a livelihood — boys at agiicultural, horticultural, 
and mechanical employments. Girls are taught all 
manner of common, household duties, and such trades as 
are best adapted to them generally. Parents, or relatives 



22 



who place children among the Shakers, but do not join 
the Shaker Order themselves, may visit such children ; 
but it is not consistent for them, generally, to make such 
visits oftener than once a year, and as a general rule, less 
frequent would be still more profitable to the children. 
And such visits should not extend beyond two or three 
days. 

A Brief Compend of Practical Principles. 

1. Purity, in mind and body, including a virgin life , as 
exemplified and inculcated by Jesus Christ, as the way 
that leads to God. 

2. Honesty and integrity in all their words and deal- 
ings, according to the precepts of the Saviour : “ As ye 
would that men should do to you do ye even so unto 
them.” 

3. Humanity and kindness to both friend and foe, 

Charity never faileth,” “Love is the fulfilling of the 

Law,” “ Overcome evil with good.” This rule compre- 
hends the proper conduct toward all animals. 

4. To be diligent in business , serving the Lord ! All labor 
with their hands according to strength and ability; all are 
to be industrious, but not slavish. Idleness is the parent 
of want and vice. 

5. To be prudent, economical, temperate and frugal, 
but not parsimonious. 

6. To keep clear of debt : owe no man any thing; give 
love and good wilL 

7. . United and consecrated interest in all things is their 
general Order, but none are required to come into it ex- 
cept voluntarily, for this Order is the result of mutual 
love and unity of spirit ; it cannot be supported where the 
selfish relation of husband, wife and children exists. 
This Order is the greatest and clearest demonstration of 
practical love. “ By this shall all men know that ye are 
my disciples, if ye have love one for another.” 

8. All are suitably provided for in health, sickness, and 
old age; all being equally of the one “ Household of Faith.” 

Indeed, to sum it all up, to seek and practice every vir- 
tue, without superstition, is the leading tenet of the Shaker 
profession. “Add to your faith, virtue.” 



Shaker Village, Shirley, Mass. 




24 



THE NEW SONG. 

Lo, Christ again hath come ! The Prophet’s purpose 
Now begins to dawn ! Christ, our God reveals — 

A dual Spirit — Father — Mother — God! 

Thus, all the signs declare. First, tables two 
Mosaic Law proclaimed : then cherubs two, 

The Mercy seat adorn ! Next, trumpets two 
The call of God proclaim. Two goats were used 
The judgments to dispose. Two tabernacles 
The temple signified. Two souls were God’s 
Anointed to reveal His will to man ! 

Two Trees of Life, whose leaves for healing were 
On either side life’s river seen to grow. 

Two Olive Trees that stood on either "side 
Of Zachariah’s golden, heavenly bowl, 

Two Holy Cities, principles declared 
That build the heavenly Paradise of God! 

The first, down trodden by the Gentile horde, 

The next, descending out of Heaven from God! 

The Spirit and the Bride, — the heavenly twain — 
Christ, “ In His Glory” now has come to reign! 
Come to fulfill the Law to Moses given ; 

Come to create the Heavens and Earth anew, 
Baptized with power salvation to dispense 
To whoso wills ; All nations to embrace, 

May all their courts now ope, their doors ajar 
Now stand, and let the Queen of glory in. 

The Dual Christ upon the cloud now sits 
Sickle in hand, to thrust, and reap the world ! 

The clusters of earth’s vine * to gather home, 

To garner of Our Father — Mother — God. 

The field is ripe, the harvest is at hand. 

Christ, in a “ Cloud of Witnesses ” now comes ; 
Judgment, his sceptre, now o’er earth he waves, 

“ Not to condemn,” f but rescue, save his people — 
Saved by his cross, the same on earth he bore, 

Those who’d be saved must ever also bear 
’Gainst sin, and strife, and worldly lust and pride, 
Hypocrisy, and cant; ’gainst pharisaic lies ! 

Christ comes the temple courts to cleanse anew, 

Her money monger’s Mammon worship chide! 

Drive out the rabble; altar purify ! 

Truth offerings bring, and heavenly incense rise, 
Prepare a church, a body for the Lord ! 

The living Christ is come ! Not Jesus, but 
The Comforter, to build the Heavens anew, 

Anew the earth, where righteousness shall dwell. 



* The vine of the earth is natural generation; its fruit, families. — 
t “ I came not to condemn the world, but to save the world.” — Jesus. 



ANN LEE. 



By Andrew Jackson Davis. 



“ Ann Lee, seventeen hundred and seventy years after 
Jesus, began her practical era. Her advent, and labor, 
move before me with importance and magnitude. I be- 
hold, in her position and inspiration, something great, 
and revolutionary. In the exemplification of typical 
spirituality, and, as a sign of advancing tides in the ocean 
of divine ideas , she is gloriously useful and indispensable. 
As her birth is chronicled in the midst of a modern 
civilization, which exceeded that of the times of Origen, 
Luther, and Calvin, so is her religious development, more 
than their s, startling , and important to mankind. The 
reasons are: ” 

“ ist. Because she was a woman. 2d. Because she was 
an inspired woman. 3d. Because she enlarged the scope 
of religious experience. 4th. Because she unfolded a 
principle, an idea which no man, not even Jesus, had 
announced, or, perhaps, surmised ! ” 

“Abraham, Isaac, Jesus, Paul, and other inspired per- 
sons, were illuminated, on many integral principles, but 
never sufficiently to perceive . the plenitude of woman's 
nature, and the equality of her destiny. They had a God 
of almighty force ; of infinite intelligence ; of inconstant 
temper ; of love for the lovely ; of hate for the hateful ; 
with a heaven for his friends ; with a hell for his enemies 
(Jesus was excepted in this). But, in the outreaching of 
these minds toward a comprehension and presentation of 
their God, you will detect a one-sided dependence, con- 
fessed ; a short sighted obligation and responsibility, and 
a semi-civilized acknowledgment of the Divine personality 
and character. It was all manish ! God was a “ Male ” 
God, and woman was supplemental. Paul, therefore, per- 
mitted the women “to speak,” in meeting, with certain 
insulting restrictions and by-laws affixed. The Jews kept 
women in the back ground, if not in the tented kitchen ; 



28 



and nowhere does their God disapprobate the custom ! 
Luther entertained, and expressed almost savage senti- 
ments respecting the woman nature, and function; his royal 
and indignant antagonist, the polygamist Henry VIII, did 
not disagree with the doctor of Wittemberg concerning 
woman; neither did the fiery hail of Calvin’s logical cannon 
destroy the ranks of prevailing prejudices against women ! 
In fact, woman was not seen, by religious chieftains, to 
possess more than secondary value in the universe of 
“ men,” until the advent of the good, the just, the inspired 
George Fox ; after him we derive a higher typical revela- 
tion of the woman nature, from the miraculous mind of 
Swedenborg of the North ; then, John Wesley, by the 
light of his inspired talents, recognized woman as a di- 
vinely valuable agent in the “ home mission ” work ; also, 
a voice, “persuasive in prayer; ” as the song of the morn- 
ing stars ; but we wait and watch and supplicate, during 
all these seventeen hundred years of religious concussion 
and progression, for such a revelation of God’s character, 
as came unexpectedly; through Ann Lee.” 

“ Of this excellent personage, and concerning the quality 
and effect of her teachings, the German, English, Scotch, 
and American Churches have published libelous accounts, 

* * * But, shall mankind hang reverentially upon 

the neck of superstition ? Will men shut their eyes to 
stellar light, and open them in the darkness of earth-born 
theology? From limited, finite, stereotyped conceptions 
of God, the better part of mankind will soon depart ! On 
the ground of faith and confidence in the decisions of the 
Council of Nice, in 325, which was nothing more than 
a congress of prejudiced and warring religionists, pro- 
fessors of religion could fabricate falsehoods against 
Ann Lee, and arrest the investigation of her experiences.” 

* * * “ But the end of all this is at hand ! Among the 

just of the earth there is springing up a river of consum- 
ing fire, red hot with whole centuries of smothered indig- 
nation, and, the ‘ whited sepulchres * of dishonest minds, 
will be deluged and utterly destroyed.” * * * “The 

world moves.” “Ann Lee’s crime was, she was a woman , 
with a claim upon mankind by Heaven s inspiration . Her 
sin, was unpardonable ! Gracious Heavens ! A woman 
inspired ? ! What a blemish on the masculine fraternity !” 



2 9 



* * * “ God of masculine quantities infinite. The 

eternally isolated ‘ male ’ of the Prophets and Apostles, 
down with this ambitious Venus in religion! Scare her 
fanatical followers, and confound the people who listen at 
her meetings ! ” “ But, she would not 4 down ’ at their 

bidding! The ‘Male' God of the churches lived as 
complacently and essentially in this ‘ Female’ incarna- 
tion, as in the expanded universe. And here comes one 
great good out of this Nazareth. Ann Lee demonstrated the 
idea, the impersonal principle, that inspiration and revela- 
tion are not confined to China, Persia, India, Judea, 
Greece, Germany, France, England, Austria, or America, 
that, qualitatively and quantitatively, the celestial stream 
set just as surely through woman s soul, as through man’s, 
fertilizing and equalizing the sexual hemispheres as they 
flow. She broke down the partition wall which custom had 
built between the woman spirit and its celestial Fountain 
Source. Of the doctrines and thoughts of this inspired 
one, I have nothing to say ; it is only of her central idea 
— of the principle — through which inspiration flowed to 
mankind.” * * * 

“ If there are any just men and women on earth, any 
minds sincerely Christian, any persons conjugally disen- 
gaged, any exact followers of the Master and his first 
Apostles, any who endeavor to live and do righteously 
and peacefully, in the love and fear of God, with opinions 
in advance of the evangelical establishments, either of 
America or Europe, — they are the ‘Shakers,’ — the peo- 
ple, who congregate about the ‘ thoughts 9 of Ann Lee, — 
the Friends, who, as brothers and sisters, live in the 
spiritual glow, of the Ressurrection. ” * * * 

“ But it is the central Principle , the idea of Ann Lee, 
for which we now reverently inquire. That principle, in 
brief, is this: God is dual — Male and Female — 
Father and Mother ! ’ Hindoo teachers obtained a 
golden glimpse of this impersonal truth. Forming and 
destroying principles — male and female energies and laws 
were perceived and taught by early inhabitants. But not 
one person, from god Brahma to President Buchanan has 
done what Ann Lee did, for this world-revolutionizing 
idea ! She centrifugated it in a thousand different forms 
of expression. It took wings in her spirit. Better than 



3 ° 



the Virgin Mary’s sainted position in the ethical temple, 
is the simple announcement that God is as much woman as 
man — a oneness, composed of two individual equal halves 

— love and wisdom, absolute, and balanced eternally.” * 
* * * J 

“ Let those who love to institutionalize one man’s 
‘ thoughts ’ as finalities, and rules of life for all other 
minds, meditate upon them ; while we, preparing to start, 
as fellow pilgrims, up the shining mountain of Eternal 
Development from within, do welcome Ann Lee to our 
homes as a world’s^ benefactor, and with reverence intro- 
duce her to her own seat in the Pantheon of progress.” 




Watervliet Shaker Village. 



A 



SHAKER’S ANSWER 



TO THE OFT-REPEATED QUESTION, 

“WHAT WOULD BECOME OF THE WORLD IF ALL 
SHOULD BECOME SHAKERS!” 



W — E : 

Dear Friend — Your letter of inquiry and suggestions, for the 
improvement of our religious community, came duly. It being 
addressed to the Society at large, fell into the writer’s hands, who 
respectfully returns you an answer. 

Looking into the spirit of your epistle, notwithstanding the 
remoteness of its views from our own, we see the unmistakable 
marks of candor, which always command our respect ; and we 
hope we shall succeed in giving you both a sincere and friendly 
reply. 

You begin where most others do who controvert our principles, 
arguing the awful consequences of living continent lives if uni- 
versally adopted. We hesitate not to acknowledge that, in such a 
case, the consequences you depict would certainly ensue; but we 
fail to see that the bringing to an end of this wicked world would 
be “ a great wrong.” 

Most nominal Christians believe it will come to an end in a 
much less merciful way. You further observe : “ No one can 
conscientiously advocate any thing which he or she would not wish 
every one else to advocate and practice.” This sentiment doubt- 
less appears, from your standpoint, as an incontrovertible truth ; 
but, from our point of view, there is no truth in it. The great 
Architect has various grades of workmen, all necessary in their 
places, in order to carry on the work and complete the building. 

Let not those whose business it is to work in the mud, and 
make brick, imagine that theirs is the all-important business, and 
strive to pull down the bricklayer, the plasterer, the painter, and 
those qualified to give the finishing touches of taste and orna- 



32 



ment, into the mud and drudgery of brickmaking. Nor let these 
brickmakers imagine that they can do the work of all the other 
classes of workmen, and make the bricks too. Let every one, of 
each class, work on in his own calling till the Master shall call 
him to another grade of duty, and not foolishly “ wish every one 
else to advocate and practice his trade.” My friend, we are 
Christians — believers in and followers of Jesus Christ. He 
clearly recognized this distinction in the condition of men. On a 
certain occasion his disciples said to him, “If the case of the 
man be so with a wife, it is not good to marry.” But he said to 
them, “ All men cannot receive this saying, save they to whom it 
is given,” . . . “ there be eunuchs who have made them- 

selves eunuchs for the kingdom of heaven’s sake. He that is 
able to receive it let him receive it” (Matt, xix, io). Again he 
says, “Many shall be called, but few chosen. Strait is the gate, 
and narrow is the way, that leads to life, and few there be that 
find it.” Jesus both advocated and lived the life that we prac- 
tice ; and as he evidently did not believe that many in his day 
were qualified or “ able ”to live the same life, but considered such 
ability as a peculiar gift of God, it is not probable that so wise 
and good a man “ desired ” that which he knew to be impossible ; 
and so it is with us. We leave this matter in the hands of the 
Great Master-builder, knowing that none can come to us except 
the Father draw him, and that all, in their several stations, are 
“ safe in the hand of one disposing power.” In what I have fur- 
ther to write, I shall be more general in my remarks, without 
noticing other passages in your communication. Most of those 
who object to our faith and practice, bring forward, as you have 
done, the formidable charge that we abstain from multiplying the 
human species. They argue that abstinence from marriage and 
procreation is a violation of the laws of Nature, and therefore “a 
great wrong.” This argument and conclusion are based on the fact 
of the existence of the two sexes, and that Nature has furnished 
them with reproductive powers. If we appeal to the laws of 
Nature, we must ascertain, as far as we can, the operations of 
Nature in her varied productions, which we see around us. It 
is undoubtedly a law of Nature, that the use of the reproductive 
powers, under normal conditions, will produce offspring : but 
that Nature has no law requiring that those powers should abso- 
lutely be used, is most obvious. If it is a law of Nature that 



33 



reproductive powers, in every individual being and thing possess- 
ing them, must be used for reproduction, then Nature violates her 
own laws. Every vegetable seed has organs of reproduction ; and 
every bird or other animal that devours such seed, though actu- 
ated by Nature’s laws to do so, must, according to those objectors, 
violate Nature’s laws by preventing those reproductive organs 
from being put to the important use they are, in their esteem, 
designed for. Every man, woman, or child that eats bread, and 
every animal that devours vegetables or seeds of any kind, would 
violate Nature’s laws, as every kernel of grain thus consumed has 
the organs of reproduction. The fact is plain : Nature has no 

law requiring the reproductive organs to be used merely because 
they exist. The sacrifice of these organs to a higher use and 
nobler purpose is Nature's general law . Their use for reproduc- 
tion is incidental and exceptional. Nature evidently designed 
vastly the greater portion of vegetable seeds for the support of 
animal life, and thus to pass into a higher grade of being, at the 
expense and destruction of their use for reproduction ; only 
reserving a small proportion for reproductive purposes. 

When a farmer raises 1,000 bushels of corn, does he feel that 
Nature’s laws require him to plant every grain of it, because it has 
the organs of reproduction? This would, indeed, be a breach of 
Nature’s laws, as she evidently designed the greater portion for 
the support of animal life. Nature produces more seeds annually 
than there is room on the globe for reproduction, and more ani- 
mals than the earth could furnish with subsistence, if all of them 
should use their generative powers with effect, to the extent of 
their ability; which they should do, if the laws of Nature require 
it. Hence millions of insects and small animals are every day 
devoured by birds and other larger animals, and are thereby pre- 
vented from producing offspring; and all this is done in con- 
formity to Nature’s laws, and not in violation of them. Millions 
of animals having generative powers are every year emasculated, 
slaughtered, and otherwise prevented, by man, from using those 
powers. These animals, being used by him for food, constitute 
at least a portion of his more refined organism, and thus subserve 
a higher purpose in the great scale of Nature. But we would 
ask, if the law of Nature is violated by man in each case of this 
kind ! Why do not those sticklers for Nature’s laws raise their 
voices against those enormous violations, as well as against those 
of the Shakers, so few in comparison ? Nature’s laws are like the 



34 



laws of God: u He that offends in one point is guilty of all”; 

and while men violate what they call the laws of Nature to such 
an enormous extent themselves, we are led to doubt their sin- 
cerity, when they express so much horror because others, as they 
allege, break them. Do the fishes violate the laws of Nature, 
when the large ones devour the smaller ? Do the myriads of sea- 
fowls, which devour whole shoals of )'Oung fish, violate Nature? 
Who taught them to do this? Would not the ocean itself fail of 
room and subsistence for tfyem, if this were not the case ? The 
naturalist Leuwenhoek counted over a million of eggs in a single 
codfish. It cannot be the design of Nature that each of these 
should produce a fish, each of which should, in its turn, produce a 
million more, and so on, without subserving any higher purpose. 
In Nature’s economy there exists a stern necessity, that far the 
greater portion of them should serve for the subsistence of 
superior grades of animal life, as well as for the continuance of 
their own species ; which would inevitably perish for want of sub- 
sistence, were it not for this great conservative law to check their 
increase. 

The time is approaching, when the unrestrained generation of 
the human species will over-populate the earth. A modern writer 
informs us that our earth contains thirty-two billions of acres; 
that the present population is one billion and one hundred 
thousand ; and that this population doubles every sixty years, 
despite of wars and all other calamities. At this rate, in less than 
300 years there will be only one acre each for every human being, 
and in 500 years there would be about nine human beings for 
every acre ! 

Mai thus, the great political economist, in his work on Popula- 
tion, says : “Population, when unchecked, would be doubled in 
every generation, or rather, that it increases in a geometrical ratio ; 
while food can be made to increase, at furthest, only in arithmeti- 
cal ratio. At this rate of increase, in 500 years population would 
be more than a million times its present numbers ; but, in the 
most favorable circumstances, the produce of a country could 
hardly be, uniformly and permanently, increased to twenty times 
its amount every five hundred years ; which, however, would be 
only arithmetical progression, as compared with the geometrical 
increase of inhabitants. From these two different rates of increase, 
it results, that powerful checks on population must be constantly in 
actio?i ." 



South Union Chh. family of Shakers. 





6 



Thus, we see, there must somewhere exist a conservative prin- 
ciple in Nature, to meet this exigenc)'. And what should that be 
but the disuse of the reproductive organs, and the assumption of 
a higher sphere , or spiritual life, — the life of Christ? Malthus 
admits, that “ abstinence from marriage ” must constitute one of 
those “ powerful checks”; but what is mere abstinence from 
marriage without the religious element ? There is no principle in 
human nature but this powerful enough to cope with man’s lust, 
and restrain him from something worse than mere marriage. But 
the moment the life of continence is assumed from a religious 
motive, — when a man makes himself a eunuch in the inner life, 
“for the kingdom of heaven's sake,” then all Christendom is in dis- 
tress for fear the world will come to an end. 

That there is an element of continence in the human soul, 
which will yet be more fully developed, is most evident. It has 
manifested itself, more or less, from the beginning of the race. 
It cropped out in the community of Essenes among the Jews, 
and, indeed, the Nazarites before them, the Theraputae of Egypt, 
and the monastics of all Europe and America during the whole 
Christian era. It maybe traced among the Brahmins and ascetics 
of the East, and has flourished for unknown ages among the fol- 
lowers of the Grand Lama in Thibet. The support of the vestal 
virgins in the Roman temples as priestesses , shows the innate ven- 
eration of the human soul for the continent and virgin character, 
as connected with religion. This order of virgin priestesses was 
kept up for at least a thousand years in succession. 

We believe that the time for the more perfect development and 
organization of this great conservative principle is come, and that 
it will operate and be gradually extended, in order that it may be 
fully and practically investigated, clearly understood, and firmly 
established for future and more general adoption, as it becomes 
more necessary. 

Hear what A. J. Davis says: “When mankind shall have 

become spuitually larger and finer in body , they will have fewer 
and fewer children. Down in the lower stratum of society, behold 
how populous ! Take the early races ; they propagate rapidly ? 
Earth’s mothers have been broken down by their exceedingly 
numerous progeny. Rise higher in the scale, and the married 
have fewer children and less frequently. Rise still higher in the 
mental scale, and you can easily believe the time will come that 



37 



reproduction ivill cease ! There will then be fathers and mothers 
with their descendants, and the progeny will become as angels , 
neither marrying nor giving in marriage ; having risen above the 
mission of reproduction. The cerebellum, I repeat, will one of 
these days cease to have any furniture with reference to reproduction. 
The finest and most poetic and spiritual minds gather nearly all 
their propagating power and essences into the front brain and top 
faculties. Orly friends to truth dare to speak the whole truth on 
this subject.” 

It requires but little reflection to discover, that as mankind 
reform, and comply with the sanitary laws of life and health, as 
well as those of procreation, the population of the earth will 
increase with an increasing ratio. A large majority may then be 
reserved from the work of reproduction, in accordance with the 
general laws of Nature in every other department of mundane life, 
and may pass into the higher, or inner life, at the expense and 
sacrifice of the generative principle. 

What can we understand from the teaching of Jesus, — “Cut off 
the right hand , pluck out the right eye , and thus let some of the 
members perish f — if it does not, at least, imply that the use of 
some of the members or faculties should be dispensed with, for 
the salvation and spiritual elevation of the human soul ? A late 
writer referring to the above scripture, says, “The Master seems 
to approve those who should mutilate themselves for the sake 
of the kingdom of God.” By “ mutilate ” he undoubtedly means 
emasculate ; and this is true, though not literally so. The same 
is more plainly taught, in approving those who “ make them- 
selves eunuchs for the kingdom of heaven's sake.” What 
can show a more apparent violation of Nature’s laws than 
this strong figurative teaching of Jesus? But think you that 
he taught their violation? Nature teaches the muskrat to gnaw 
off its own tail, when caught in a trap, to save its life. Jesus and 
Nature teach men to act on a similar principle ; but these acts are 
not violations of Nature, for they accord with her highest man- 
dates. The power to live a holy inner and outer life of strict 
continence will yet come to be understood as one of Nature’s sub- 
limest operations, designed to subserve the ultimate ends of man’s 
subsistence on the earth, as well as his resurrection and onward 
progress in the spiritual life. 



3 « 



Thus, my friend, while you look upon our principles and prac- 
tice as “ a great wrong, ” tending to depopulate the earth, we con- 
sider them as subserving the best interests, and ultimate existence 
of the race. A volume might be written to illustrate this : I can 
but give hints. Mankind are yet ignorant of Nature’s laws. 
The}^ do not comprehend her system of checks and balances, her 
grand scheme of supply and demand and compensation, in her 
vast domain ; and therefore, with a blind fatuity common with our 
race, are found quibbling and opposing Nature’s own plans, while 
they think they are contending for, and supporting them. I find 
this suggestion well supported by a modern publication, from 
which I here take an extract : “ By what authority does short- 
sighted man assume to determine what God’s laws permit and 
what they deny ? By what warrant does he take upon himself to 
assert that to him all these laws are known ? The term of his life 
but a day, the circumference of his ken but a spot, whence de- 
rives he his commission, grouping about in his little span of the 
present, arrogantly to proclaim what is, and what is not, to be in 
the illimitable future ? Does not history, in every page, pronounce 
a condemnation of the impiety? Does not experience rise up 
daily, and testify against such presumption? Not thus is it that 
those speak and reason whom deep research has taught how little 
they know. It occurs to the humble wisdom of such men that 
laws of Nature may exist with which they are wholly unacquainted ; 
nay, some, perhaps, which may never, since man was first here to 
observe them, have been brought into operation at all ” (R. D. Owen, 
“ Foot-Falls,” p. 63). Again, the same author observes: ‘‘If a 
phenomenon actually present itself which we are temped to 
regard as a violation of Nature' s law , it is more likely, ten thou- 
sand to one, that a similar phenomenon has already shown itself 
more or less frequently in the past, than that it present itself now, 
for the first time, in the history of our race ” ( Ibid ., p. 82). 

Nature’s great law is progress, carrying up and sublimating 
each lower grade of being to subserve the grade above. Nature’s 
law of reproduction is only a j-^-law, subservient to the grand 
law of progress. Those portions of seeds which are reserved for 
reproduction can rise to no higher use than merely to propagate 
and die ! This is an inflexible law of Nature. They yield and 
transmit their lives to their offspring, and enter into no higher 
organizations, or grades of being. “That which thou sowest is 



39 



not quickened, except it die ” (i Cor. xv: 36). On the other hand, 
the vastly greater portion which yield up their organs of reproduc- 
tion, enter into nobler uses, and higher grades of life; forming 
blood, muscle, bone, nerve, brain, and thus subserving, if not 
actually constituting, the sublime mentality of the human intel- 
lect. By analogy of reason, and in accordance with Scripture, 
the same is true with regard to man. While the sexes continue to 
become “ one flesh,” and thus propagate their species, they must 
remain in a state of death, as to the enjoyment of the higher, or 
spiritual life. “ To be carnally minded is death.” While man 
continues to follow the “ first Adam " — the multiplier — they can- 
not enjoy the spiritual life. “ In Adam all die.” Death, as to 
the things and life of the spiritual sphere, are stamped upon all 
who are in the generative sphere of the first Adam. “If ye live 
after the flesh, ye shall die.” Such are, and must remain, “dead 
in trespasses and in sins.” But “ in Christ ” (who never entered 
into the work of generation) “ all are made alive.” That is, all 
who are in Christ — in his life and spirit — are made alive. This 
is called a new life , because it is distinct from, and superior to, 
the old life in Adam, which is death in comparison. It is called 
“ a new and living way'' because it is a new way of living , and 
because it is a more recent development of life, and is derived 
from a new and more sublime source — from the inspiration of the 
Divine Spirit, instead of the impulses of a mere animal nature. 
Those who live this life are called “ New Creatures,” because they 
have forsaken the old seminal life of the first Adam, and entered 
into the life of Christ, the new man. 

As we have had frequent occasion to speak of Nature and her 
laws, and may yet make further use of those terms, it maybe well 
to remark here, that no truly enlightened mind supposes Nature 
to be an intelligence distinct from God. This term, when used in 
the aggregate or abstract, means the inherent qualities which all 
things possess, as implanted by the Creator. Each distinct 
species of these beings, and things, is governed by the inherent 
laws of its creation. The sun, having the quality or internal 
essence causing it to emit light and heat, shows this to be Nature’s 
law in regard to it. The earth and sun, both possessing the laws 
of gravitation and attraction, develop other laws — those of the 
earth’s diurnal motion, on its own axis, and its orbital motion 
around the sun. And although these laws are eternal, their dis- 
covery by man was never made, till, comparatively, modern times. 



4 o 



The law of gravitation belongs to and governs inert matter; but 
this law is overruled, and gives place to the “higher law” of vital 
force, in vegetable and animal life. By this law of vital force, we 
see the law of gravitation suspended. Thousands of tons of 
inert matter are daily made to move upward, and ascend to the 
tops of the tallest trees, of which our immense forests are at once 
monuments and proofs. This is the law of vegetable life, as is 
evident fromnthe fact, that the moment vitality ceases, the ascent 
of inert particles ceases ; the tree decays and falls back under 
the primitive law of inert matter. The same is true of animal life: 
the blood courses in the veins and arteries, upward with the same 
facility as downward ; and the law of gravitation finds itself sus- 
pended, and its power annulled. And, besides this power of ani- 
mal life to suspend gravitation, it has still higher vital forces, such 
as locomotion, sensation and instinct, carding it up still higher 
in the scale of being, and fitting it for nobler ends and uses than 
the vegetable. Hence, in the great scale of Nature’s laws, the 
vegetable life, and reproductive seed-germs are given up to sus- 
tain the higher animal life. What judgment should we now form 
of some would-be philosopher, who should rail out against all 
vegetable vitality, declaring that it was violating Nature’s law of 
gravitation, and would, if suffered to proceed, destroy terra firma 
or inertia itself, and so bring the world to an end ! The same 
amusing scene might be acted over by our sapient philosopher, 
when he should see all animated nature devouring vegetables and 
seeds, violating Nature’s laws, and still worse, animals devouring 
the subjects of their own animal kingdom! A kingdom divided 
against itself cannot stand, — must come to an end ! Fear not ! 
The infinitely wise Author of Nature holds the balance. All this 
is done in conformity to Nature’s great law of Progress ; and this 
apparent “ discord, is harmony not understood.” The same holds 
good with the laws of Nature when applied to man. In order to 
know these laws we must study man’s nature and his history, 
especially what has been revealed of him from a higher and wiser 
source. 

Man is presented to us in Scripture, and in fact, as a depraved 
intellectual animal, and a generator of his species as such. The 
laws of generation, with the results of all they can do for, or make 
of him, are summed up in his history of four thousand years, 
from Adam, down to the coming of Christ. From this we dis- 
cover that it is an inflexible law of Nature, that man, in the pro- 



4i 



creation of his species, transmits to his offspring his own depraved 
nature, with even more certainty than that of the human form 
Another law of nature is, that man, while in the generative order, 
must act upon the selfish principle. If he multiplies he must 
divide ; and an endless series of division and isolated interests 
must exist. Hence, community interest and generation cannot 
co-exist; and, as Dr. Dwight says : “A separation of interest, is 

a separation of affections. ” In the annals of our race, men have 
made some attempts to nullify this law of Nature, but never have 
succeeded. Nature has asserted her rights, and her law has pre- 
vailed. Some six hundred years before our era, the great, and we 
may say good philosopher, Pythagoras, tried to make the commu- 
nity principle coalesce with the work of generation. He got 
together some six hundred men, with their wbves and children, at 
Crotona, to live in community, determined to reform and improve 
the race, both physically and morally. He taught that it is wrong 
done to offspring, when parents indulge in licentiousness ; rigidly 
adopted the one-wife system, and the intercourse was greatly 
restricted. Strict fidelity to the husband, and to the wife, was 
required, and intercourse, except for offspring, considered shame- 
ful, and strictly forbidden. Doubtless the good old philosopher 
expected to produce a generation of pure and undepraved off- 
spring. But alas ! the inflexible law of Nature prevailed ; and 
“that which was born of the flesh was flesh.” We never hear 
any thing more of that attempted pure generation, nor of the 
community, after the death of its projector. Robert Owen 
Fourier, and divers others, have made the same attempt in our 
own times, and signally failed. 

When Jesus 'Christ came, he promulgated, not the work of 
generation, but of regeneration, — the anastalis, or resurrection 
to a new and spiritual life. 

This new and immortal life was brought to light by his gospel, 
and the laws of Nature, with regard to this regenerative work, were 
clearly laid down and defined. The children, or subjects of this 
resurrection “neither marry [present tense] nor are given in mar- 
riage ; but are as the angels.” They can have nothing to do with 
generation. “They are not of the world, even as I, [Jesus] am not 
of the world,” and therefore can no more generate the subjects of 
the world, than citizens of the United States can propagate British 
subjects. 




Enfield, Ct., Chh. family of Shakers. 





43 



But we must not suppose that these newly revealed laws of 
Nature were then first enacted, and arbitrarily imposed. Like her 
other great laws, they are eternal. The circumstances and conse- 
quences of their revealment, may have been, and doubtless were, 
much modified by man’s depravity ; but, if all men had been, and 
remained, like Noah, who was “ perfect in his generation or pro- 
creations, they would have been merely good animal men, who 
could not receive the things of the spirit, without first forsaking 
the things of the flesh, and entering into the spiritual sphere. 
This transition, from the generation to the regeneration, by them 
“ whom it is given ,” could, and would, have taken place without 
violence, if man had not become depraved. The clash and conflict 
arise from the opposition of human depravity to Nature’s “ higher 
law” Hence the introduction of this law by Jesus Christ, and 
his apostles, wears the appearance of war, opposition, and conflict. 

A late writer says, “ J esus decidedly taught virgin celibacy. The 
Master seemed to approve those who should mutilate themselves 
for the kingdom of God (See Mat. ix, 12). If thy hand or foot 
offend thee, cut them off, etc. The cessation of generation was the 
sign of the kingdom of God. . . . All things were thought useless, 
which served only to continue the world . Property was forbidden. 
He preached war boldly against Nature, a total rupture with kin.” 
We excuse this author for saying that Jesus preached war against 
Nature. He, like the rest of men who are experimentally unac- 
quainted with Christ, and the nature of his kingdom, was ignorant 
of Nature’s higher law of spiritual and angelic life, which Jesus 
revealed, and promulgated. The teaching of Jesus must appear 
like war on Nature, to those who do not understand the things of 
the Spirit. What else can they make of the saying, ‘‘Think not 
that I have come to send peace, but a sword,” — to break up all 
kindred ties, so that a man’s foes shall be they of his own house- 
hold ? It was the design of Jesus to introduce the “ kingdom of 
God ” on earth, which, in its nature, is distinct from the kingdoms 
of the world, having its own peculiar qualities, properties, consti- 
tutions, and laws. Hence, conformity to these, is as much a con- 
formity to Nature’s higher law, as conformity to the laws of gene- 
ration is to a lower law of Nature. As, then, the nature and 
constitution of this kingdom of God are such that it cannot admit 
of generation, the ceasing from generation, by the subjects of this 
kingdom, is no violation of Nature’s laws, but a direct fulfillment 



44 



of them. The attempt to amalgamate the two institutions, gene- 
ration and regeneration, would, if successful, violate Nature’s 
laws ; but it never can succeed. It must be observed, that the 
above-mentioned hostilities and conflicts are all on the part of the 
generative order — the opposition of the kingdoms of the world, 
to the kingdom of God. Jesus coerced no man ; he simply pro- 
claimed the unalterable laws of God’s kingdom, and left it to the 
free choice of men to enter into it, or not. “ If any man will be 
my disciple, let him ” — “ Whosoever will, let him ” is the language 
of the Spirit. The hatred was all on the side of the world. “ The 
world hateth me, because I testify of it that its works are evil.” 
It was not, however, his person, but his testimony, which they 
hated ; and their hatred sprang from their depravity. It is true 
that Jesus said, “ The kingdom of heaven suffereth [permitteth] 
violence ; ” but this was not to be committed on outsiders, nor 
on any one by another, but by each one on his own depraved habits 
and lusts — on his whole “old man,” whom he is to “ put off — 
crucify! with his deceitful lusts.” The disciple of Jesus is to 
“ deny, [renounce] himself f not others. 

It was said of Jesus, that he knew what was in man. He under- 
stood human nature — knew that man possessed a twofold life — 
animal and spiritual ; the spiritual life being so dormant as to 
resemble a state of death, man, as to that life, was pronounced 
dead. Thus said Jesus, “ The hour is coming, and now is, when the 
dead shall hear the voice of the Son of man, and they that hear, 
shall live.” Nature had ultimately designed man to assume that 
new life , and Jesus said the time had then come. This assump- 
tion, as has been stated above, was a moral and spiritual resur- 
rection ; and this was a great work which Jesus was commissioned 
to introduce among men ; and he clearly laid down and defined 
the nature and laws of this new life. He plainly pointed out the 
distinction between the new and the old — the children of this 
world, and the children of this newly introduced kingdom of God. 
“ The children of this world marry; but the children of the resur- 
rection do not marry, but are as the angels,” having entered into 
the life of Christ, which is equal to that of any angel. This indi- 
cates that it is just as contrary to Nature for these children of 
God to propagate their species by natural generation, as for the 
angels to do so. The subjects of this new kingdom are repre- 
sented by Jesus as having made themselves eunuchs for the pur- 



45 



pose of attaining to it; and this clearly teaches, that it is as 
contrary to Nature for the subjects of this kingdom to propagate 
offspring by natural generation, as for him who is literally a 
eunuch to do it. This amounts to an impossibility : and it really 
is impossible for the subjects of this spiritual kingdom to propa- 
gate natural offspring: for the very moment they consent in their 
hearts to the act, they die ! This is the way the man of Eden 
died — lost his spiritual life — the very day he committed the act. 
This is Nature’s law, and is as irreversible as the laws of the 
Medes and Persians. Their spiritual life becomes extinct : it is a 
“ second death.” The law of depravity in their members, has 
warred against the law of the life-giving Spirit in their minds, and 
brought them “ into captivity to the law of sin and death.” The 
soul that sinneth, dies. He who would add a new member to the 
kingdom of God by generation, after being “made alive in the 
spirit,” is like the naturalist who seeks to discover the life-prin- 
ciple by an incision into the heart of a living man : the act designed 
to find life extinguishes it, and he but commits murder. Those who 
“ begin in the spirit, and end in the flesh,” murder their own souls 
long before their work of generation can be accomplished. And 
when accomplished, instead of producing a “ holy offspring}' it 
will be found to have been, like David of old, “conceived in sin, 
and shapen in iniquity.” 

The primeval pair of our present race, pure from the hands of 
the Creator, tried to generate a holy offspring, but produced a 
murderer, and lost paradise ! 

“ They became dead to the life and things of the spirit.” Noah 
was “perfect in his generations yet his offspring all became 
idolaters in a generation or two after the flood. Jesus is said to 
have been begotten by a Holy Ghost, and Pope Pio Nono decreed, 
by his bull, that Mary, the Mother of Jesus, was immaculate; and 
yet he possessed all the depravity common to human nature, and 
was tempted in all points like the rest ! 

The life of the “children of the resurrection,” or “ children of 
God,” is an inspired life ; and this inspiration of the Spirit of 
God raises them above the elements which govern the carnal man, 
in his generative life. Without this inspired life they can no 
more be elevated and supported above the elements of generation, 
than inert matter can counteract the law of gravitation. When 
the primitive Christians, on the day of Pentecost, were thus 



4 6 



divinely inspired, how suddenly was the strong bond of avarice, 
or acquisitiveness, rent asunder, and all property disclaimed, and 
devoted to the common good. Thus, also, the strong ties of hus- 
band and wife, and all the other fleshly relationships growing out 
of them, fell asunder, severed, by a stronger attraction of the 
higher and holier relationships of the Spirit — sons and daughters 
of God — brethren and sisters in Christ, without partiality or 
respect of persons. 

Dear friend, we have perhaps, already wearied your patience: 
and, though what we have written may not convince you of the 
correctness and truth of our position, it must, we think, satisfy 
you that we can never comply with your proposition with regard 
to the work of propagation, especially your “house of generation ,” 
and its prescribed order. You cannot fail to see that we are 
wholly disqualified to generate, either a pure or depraved offspring, 
after the flesh. If we enter into the work of creation, or propaga- 
tion, it must be in the realm of Mind, moulding and forming 
men’s hearts, lives and affections, in conformity with the character 
of Christ. “ If any man be in conformity to Christ, he is a new 
creature.” And consequently there is a new creation. 

We, however, heartity agree with your views of the unbounded 
abuse of the generative order, and its evil consequences on the 
race, and also your idea of the licentious consequences of the 
filthy custom, which so universally prevails, of husbands and 
wives constantly lodging together. The ancients did not so. We 
read of Abraham’s tent and Sarah’s tent; of Jacob’s tent and 
Rachel s and Leah’s tents. And when the wives wanted offspring, 
they were wont to invite, and sometimes hire, their chaste hus- 
bands to visit them. (See Gen. xxx, 15, 16.) 

We think you ought to let your light shine on this subject. 
Cry aloud, and spare not. It is not our work to improve genera- 
tion. You that work at the business must do that. We want 
good bricks , — the very best that can be had, and sincerely wish 
you all success in improving them. We are not brick-makers, 
though we consider those that are, just as necessary in their place, 
if they do their work right. 

We are Master-builders, called to build in the temple of our 
God, and go no more out forever. 

Thy sincere friend, 

R. W. PELHAM. 



Church Family, Hancock, Mass. 





AN OPEN LETTER. 



To all Reformers in the Spheres of Governmental Polity, 
Social Organization, Priestly Thraldom, Theological 
Cant, Sectarian Bigotry, Religious Pedantry, and 
Female Disfranchisement : 

Fi'iends of Truth — Permit us to present to you the fact that 
there are seventeen societies of radical Truth Tei?iple Builders , 
and Religionists, in the United States of North America, named 
“Believers in Christ’s Second Appearance” — or “Shakers,” em- 
bracing, in all, about fifty-three families, or communities, varying 
from about twenty to one hundred and fifty or more persons in a 
family, or commune, each holding all its real or personal property 
in common, as a substance consecrated to the service of God ; the 
reform, development, and protection of human society in the free- 
dom of conscience under republican and Divine government, 
female suffrage and equalit) r ; universal abandonment of interna- 
tional, and all other wars and bloodshed ; peaceful settlement of 
national difficulties by arbitration, through a congress of nations ; 
ransom from all kinds of human slavery, recognizing the right of 
property in an)^ human being; banishing popery, and all human 
aristocracy; demanding the positive and eternal separation of 
Church and State ; recognizing no religion in mere sectarian theol- 
ogy ; as the illogical theology of the past, in the masses, was the 
logic of persecution for opposite opinions — the Inquisition! It 
burned John Huss,and Servetus,and unnumbered thousands during 
the Crusades. It burned new-light Christians and hung and burned 
spiritually-inspired media, branding them as witches ! It has made 
a human holocaust of untold thousands of human beings, in the 
supposed cause of truth ; both from sincere ignorance, and from 
personal ambition to be first and greatest, as a supposed Christian 
Church. 

These people — The “ Shakers ” — recognize Christianity, gen- 
uine, to produce, in all its subjects, a death to the carnal, worldly 
life in humanity ; its object is, to give humanity a new , true, good 



49 



character ; to make men a law unto themselves ; so that when this 
character shall have been perfected, none shall have cause to say, 
‘ ‘ Know ye the Lord ; ” “ for (then) they shall all know the Lord, from 
the least unto the greatest . ” But, this is not experienced while the 
Christian Church is militating against the powers of sin ; but, a 
character of the redeemed state of the Church triumphant over 
death of soul ; when 

“All forms and creeds shall pass for naught, 

As man is quickened by God’s thought.” 

The Shakers, while confiding in the inspired testimony of many 
of the biblical writers, deny that the Bible of any nation or people 
is the “ Word of God; ” for that “ Word ” is a spiritual entity , “ Quick 
and powerful^ and sharper than any two-edged suord; piercing even 
to the dividing asunder of soul and spirit , and of the joints and mar- 
row; and is a discerner of the thoughts and intents of the heart.” — 
Rom. iv, 12th. But these people deem that portions of the Chris- 
tian Bible are a faithful Record of a measure of that “ word;” that 
the Bible is not all yet written ; that heavenly-inspired truths, 
recognized by the enlightened and inspired sages of the ages, and 
received by Jesus Christ, and his faithful followers, as the vice- 
gerents of God to man, to reveal new phases of human evolution 
of our race into a spiritual and heavenly New Creation of God — 
a Christian dispensation of Christ’s second appearing, are yet to 
be continuously manifested ; and the Christ ( spirit ) manifested as 
the glory of both God and man, in, and through female, as well as 
male vicegerency, shall become “ The Chief of ten thousands ” 
(unto Christ’s followers) “and altogether lovely.” 

The Shaker (Christian) ideal, is a heavenly dual humanity; — an 
equality of the sexes, and of individuals, as regards a natural right 
to the earth, and its fruits, as a means of support ; equality of sex 
in burden bearing, according to capacity for human weal, and pro- 
tection of life, liberty, and the God-given inheritance of liberty of 
conscience. 

Shakerism teaches that all human theologies must perish in the 
using ; but the theology of true Christianity, as taught by the 
Christ-spirit, is an institution eternal as the heavens; but this 
embraces continuous revelations of truth. It recognizes God- 
given spirituality as the foundation of the Christian Church Char- 
acter and Life; and that heavenly spirit scintillations, inspirations 



5 ° 



and revelations, are the pabulum of the Christian 9 s soul life; but, 
that not all spiritual manifestations are of a heavenly quality ; 
hence the admonition to “ try the spirits ,” and reject those who do 
not admit that a vicegerency of God is manifest to man through 
human tabernacles, who live godly lives, and keep themselves 
“ unspotted from the world." 

• Shakerism, as an institution, is pure Christianity ; and is to be 
recognized as the “ Kingdom of Christ,” and not of this world, as 
an institution ; therefore, while its subjects are loyal to the civil law 
of nations, they take no part in politics, or political institutions ! 

Shakers understand that all the claims a true Christian can have 
to earthly substance, is in usufruct only ; and that we, and our 
services of life, belong to God ; to help develop in human society 
a Christian character, until Heaven is inaugurated upon earth, and 
love is the ruling power in the governments of earth, bearing upon 
her dove-like wings of peace, the ensign of righteousness, justice, 
mercy, truth and good will to all mankind 1 

As Believers in the Second Appearing of Christ, we hereby pre- 
sent over fifty Communal Institutions, and their principles, as 
iconoclasts upon the humanly instituted theologies and creeds of 
Sectarians, that teach “ Vicarious Atonement; ” “An angry God; ” 
“Justification by faith only,” without accompanying good works. 
Election to salvation and damnation, without reference to the will 
or character of the elect; “The Carnal Resurrection;” “ Water 
Baptism;” “ The Plenary Inspiration of the Scriptures;” “The 
Immaculate Conception” of Jesus ; the “Trinitarian idea of the 
Deity of Jesus,” etc. Accepting the precepts and examples of 
Jesus Christ as our guide and preceptor, and believing that a new 
and true baptism of the Christ spirit may, should, did, and does 
as really descend upon the female sex of humanity as it did upon 
Jesus. We accept the advent of this Second Christian Dispensa- 
tion, as now at hand ; its lamp of truth now burning, and its 
trumpet sounding to “Whosoever will, let him come and partake 
of the waters of life freely ! ! ” 

Our prayers to all human rulers are, “ May Heaven inspire them 
with wisdom to introduce such reforms in policy as may institute 
justice, peace, and righteousness, to make earth an Eden, — the 
Vestibule of Heaven. ” 

Your Friend for Truth, 

GILES B. AVERY. 



Canterbury Chh. family of Shakers. 




POST OFFICE ADDRESSES OF THE SEV- 
ERAL SHAKER SOCIETIES. 



1. Mt. Lebanon. Columbia Co., N. Y. 

2. Watervliet. Shakers, Albany Co., N. Y. 

3. Hancock. West Pittsfield, Berkshire Co., Mass. 

4. Enfield. Shaker Station, Hartford Co., Conn. 

5. Harvard. Ayer, Middlesex Co., Mass. 

6. Shirley. Shirley Village, Middlesex Co., Mass. Shakers. 

7. CANTERBUKY^^Shak^r Village, Merrimack Co., N. H. 

8. Enfield. Enfield, Grafton Co., N. H. Shakers. 

9. Alfred. Alfred, York Co., Me. Shakers. 

10. New Gloucester. West Gloucester, Cumberland Co., Me. 

Shakers. 

11. Union Village. “Shaker” P. O., Warren Co., Ohio. 

12. White Water. Preston, Hamilton Co., Ohio. Shakers. 

13. Watervliet. Dayton, Montgomery Co., Ohio. Shakers. 

14. North Union. Cleveland, Cuyahoga Co., Ohio. Shakers. 

15. Pleasant Hill. Pleasant Hill, Mercer Co., Ky. Shakers. 

16. South Union. South Union, Logan Co., Ky. Shakers. 

17. Groveland. Son Yea, Livingston Co., N. Y. Shakers . 



For Circulation Gratis. 



THE 

NATURE AND CHARACTER 

OF THE 

TRUE CHURCH OF CHRIST 

PROVED BY 

PLAIN EVIDENCES, 

AND SHOWING WHEREBY 

IT MAT BE KNOWN AND DISTINGUISHED FROM ALL OTHERS. 



BEING EXTRACTS FROM THE WRITINGS OF 

JOHN DUNLAVY. 



Then shall ye return, and discern between the righteous and the wicked, between 
him that serveth God and him that serveth him not .— Malachu 



NEW YORK: 

PRINTED BY GEORGE W. WOOD, 15 SPRUCE-STREET. 

1850 . 




ADVERTISEMENT, 



The following extracts are from a work entitled “ The Manifest 
or a Declaration of the Doctrines and Practice of the Church 
Christ to which the reader is referred for a more full account of tl 
principles of the Society of Believers, called Shakers ; likewise to 
work entitled “ The Testimony of Christ’s Second Appearing,” a] 
to a small duodecimo, the title of which is, “ A Summary View 
the Millennial Church.” 



UNITED INHERITANCE. 



CHAPTER I. 

INIMITABLE LOVE AND UNION PREVAIL IN THE CHURCH OF CHRIST, 

AND ARE MANIFESTED IN A UNITED INHERITANCE IN THINGS 

TEMPORAL AS WELL AS SPIRITUAL. 

The same rule of judgment, and the same marks by which 
Christians know themselves, and know one another, so as to ‘ap- 
prehend the body of Christ collectively, serve in the main, to prove 
to the world and to all men who are the true Church. For, not- 
withstanding the wicked may call them devils, and reproach them 
as deceivers, because of the very evidences of Christianity which 
they manifest, such are these same evidences, that they must be 
confessed to proceed from a source superior to human wisdom and 
human art. Therefore, “ Beware of false prophets, who come to 
you in sheep’s clothing, but inwardly they are ravening wolves. 
Ye shall know them by their fruits. Do men gather grapes of 
thorns, or figs of thistles ? Even so, every good tree bringeth forth 
good fruit ; but a corrupt tree bringeth forth evil fruit. A good 
tree cannot bring forth evil fruit : neither can a corrupt tree bring 
forth good fruit — wherefore by their fruits ye shall know them.” 
( — Matt, vii., 15, &c.) 

No doubt false prophets may appear with great zeal, and make 
a fair show ; but they can, nevertheless, be known ; /or, by their 
fruits ye shall know them. Now these fruits can be known and 
distinguished from all others, else an appeal to them as the criterion 
by which to distinguish the true prophets, or church, from the false, 
would be useless. Thus it is written ; “ In this the children of 
God are manifest, and the children of the devil : whosoever doeth 
not righteousness is not of God, neither he that loveth not his broth- 
er.” Here, then, is the evidence : “ Love is the fulfilling of the 
law.” (Ro. xiii : 10.) So also the substance and work of the 
gospel appear to concentrate in nothing so much as love ; “ For 
in Jesus Christ neither circumcision availeth anything, nor uncir- 
cumcision, but faith which worketh by love.” (Gal. v : 6.) 
“ And now abideth faith, hope, charity, [the offspring of love,] 
these three ; but the greatest of these is charity,” [the offspring of 
love.] “Ka man love me, he will keep my words : and my Fa- 



4 



UNITED INHERITANCE. 



ther will love him, and we will come to him, and make our abode 
with him.” (1 Cor. xiii : 13. Jno. xiv : 23.) “ God is love ; 

and he that dwelleth in love dwelleth in God, and God in him.” 
“ Behold, if God so loved us, we ought also to love one another.” 
(1 Jno. iv : 16, 11.) These scriptures, and a multitude more, 
show that the substance and work of the gospel are manifested in 
love. Therefore said Jesus Christ, “By this shall all men know 
that ye are my disciples, if ye have love one to another.” (Jno. 
xiii i 25.) 

Men are so tenacious of that kind of sense, that the life of a Chris- 
tian is so hidden a matter as not to be known by any means, that 
many will probably conclude, that nothing can be determined by 
this love ; for who knows whether a man’s love to the brethren be 
genuine or not ? But the scripture cuts this matter short : for by 
this shall all men know ; they are not left to guess at it, but they 
shall know that ye are my disciples. Love, therefore, must be 
satisfactorily manifested to all candid men, wherever it exists. 

But let it be granted that love is not known by intuitive know- 
ledge ; that the gift and sensation, or internal affection of love is 
not visible, or in the abstract, to the natural man, it can neverthe- 
less be discovered in its operations ; for as faith without works is 
dead, being alone, so love without effects would be a contradiction 
of terms. “ But whoso keepeth his word, in him verily is the love 
of God perfected ; hereby know we that we are in him.” (1 Jno. 
ii : 5.) “ But whoso hath this world’s good, and seeth his brother 

have need, and shutteth up his bowels of compassion from him, 
how dwelleth the love of G©d in him ? My little children, let us 
not love in word, neither in tongue, but in deed [or work] and in 
truth, and hereby we know that we are of the truth, and shall as- 
sure our hearts before him.” (1 Jno. iii : 17, to 19.) Love, there- 
fore, is manifested by its operations, as the cause by the effect. 
But as the love of the body of Christ is peculiar to his members, 
separate and distinct from all love of the children of this world, 
(otherwise it would not distinguish them,) so its operations must 
be such as do not pertain to any rank or class, except the afore- 
said body of Christ, so as to prove the present agency and in- 
dwelling of the Spirit of God. 

Now the immediate production of love, in the members of 
Christ’s body, and that also by which the world are to know and 
believe them to be the people of his love, is union — such an union 
as the world know not. “ That they all may be one ; as thou, 
Father, art in me, and I in thee, that they also may be one in us : 
that the world may believe that thou hast sent me. And the glory 
which thou gavest me, I have given them ; that they may be one, 
even as we are one. I in thee, and thou in me, that they may 



united inheritance, 



5 



be perfect in one ; and that the world may know that thou hast 
sent me, and hast loved them , as thou hast loved me? (Jno. xvii : 
20, to 23.) This, then, is the state of the body of Christ here on 
earth, in sight of the world, that they might know and believe the 
work of God — perfect in one. This evidence, in the estimation 
of Jesus Christ, is sufficient to convince the world, who are the 
pedple of God’s love — and who is he that will scruple the propri- 
ety of his judgment ? But where such a union is not manifested, 
as evidences the present agency and indwelling of the spirit of 
(Jod, as being his holy habitation, the true evidence of Christian- 
ity is wanting. 

This union is of a different nature, separate and distinct from 
all the union which can possibly subsist among the children of the 
flesh, professed Christians or others : “ The unity of the Spirit in 
the bond of peace.” (Eph. iv : 3.) Therefore it is, that true Be- 
lievers are able to maintain and increase in that union which the 
world cannot touch ; gathering together, more and more, as they 
increase in the work of God in Christ Jesus, as it was prophesied 
of them : “ Therefore they shall come and sing in the height of 
Zion, and shall flow together to the goodness of the Lord, for wheat, 
and for wine, and for oil, and for the young of the flock and of the 
herd ; and their soul shall be as a watered garden ; and they shall 
not sorrow any more at all. Then shall the virgin rejoice in the 
dance, both young men and old together : For I will turn their 
mourning into joy, and will comfort them, and make them rejoice 
from their sorrow. And I will satiate the soul of the priest with 
fatness, and my people shall be satisfied with my goodness, saith 
the Lord.” (Jer. xxxi : 12, to 14.) u Now, therefore, ye are no 
more strangers and foreigners, but fellow-citizens with the saints, 
and of the household of God ; and are built upon the foundation 
of the apostles and prophets, Jesus Christ himself being the chief 
corner-stone ; in whom, all the building, fitly framed together, 
groweth unto an holy temple in the Lord ; in whom ye also are 
builded together for an habitation of God through the Spirit.” 
(Eph. ii : 19, to 22.) 

Numerous other passages might be quoted to prove that Chris- 
tians are united by one Spirit into one body, as the habitation or 
temple of God. And, as like causes produce like effects, the unity 
of Spirit within, produces unity of operation without, for as is the 
fountain, so are the streams. Therefore it is, that Believers are 
united in a manner and degree which the world cannot imitate, 
and the rule of Christ is proved true by experiment. Thus, also, 
it took place in the days of the apostles : “ And the multitude of 
them that believed were of one heart and of one soul : neither 
said any of them that ought of the things which he possessed was 



6 



UNITED INHERITANCE. 



his own ; but they had all things common. And with great power 
gave the apostles witness of the resurrection of the Lord Jesus : 
and great grace was upon them all. Neither was there any among 
them that lacked ; for as many as were possessors of lands or houses 
sold them, and brought the prices of the things which were sold, 
and laid them down at the apostle’s feet : and distribution was made 
to every man according as he had need.” (Acts iv : 32, &c.) 

Not only the example of the primitive Christians, in whom dwelt 
the Spirit of Christ, but the doctrine of the apostles afterwards, 
teaches the same union and disinterested benevolence and charity. 
“ Let no man seek his own, but every man another’s wealth.” 
“ Fulfil ye my joy, that ye be like minded, having the same love, 
being of one accord, [Greek , one soul,] of one mind. Let nothing 
be done through strife or vain glory ; but in lowliness of mind let 
each esteem others better than themselves. Look not every man 
on his own things, but every man also on the things of others. Let 
this mind be in you, which was also in Christ Jesus.” “ Let the 
brother in low degree rejoice in that he is exalted : but the rich 
in that he is made low.” (1 Cor. x ; 24. Phil, ii ; 2, to 5. Jas. 
i: 9, 10.) 

Thus the Church and people of God are united in one body, and 
in one Spirit, and enjoy the mutual benefits of one consecrated and 
united interest and inheritance in all good things, whether tem- 
poral or spiritual. And all those who yield to the truth of God, 
impelled by the same Spirit, know nothing better to do with all 
they have and are, than to give all up to God, to be enjoyed by 
his people ; for this is according to the genuine operation of the 
one Spirit of Christ, as it is written, “ Inasmuch as ye have done 
it to one of the least of these my brethren, ye have done it to me.” 
(Matt, xxv : 40.) This fulfils the word of the Lord by the prophet, 
to his church, in the day when her deliverance should come : 
“ Arise and thresh, O daughter of Zion ; for I will make thine horn 
iron, and I will make thy hoofs brass : and thou shalt beat in pieces 
many people : and I will consecrate their gain unto the Lord, and 
their substance unto the Lord of the whole earth.” (Mic. iv: 13.) 

The world have no such union, neither can have, because they 
are governed by a different principle, incapable of producing it ; not 
a principle of purity in the Spirit, but a fleshy principle of lust ; as 
it is written, “ All that is in the world, the lust of the flesh, the lust 
of the eyes, and the pride of life, is not of the Father, but is of the 
world.” (1 Jno. ii : 16.) God is spirit ; and when man fell from 
God, he fell from the Spirit into the flesh ; hence the flesh is con- 
sidered as being in opposition to the Spirit. God is love ; and 
therefore, when man fell from God, he fell out of love into lust. 
The love of God unites, but the lust of the flesh separates and di- 



UNITED INHERITANCE. 



1 



vides. “From whence comes wars and fightings among you? 
come they not hence, even of your lusts that war in your mem- 
bers?” (Jam. iv : 1.) The world therefore cannot live in gospel 
union ; jealousies and divisions arise too easily, because they are in 
the flesh, and walk as men, that is, in the fleshy, fallen nature of 
men. “ For whereas there is among you envying, and strife, and di- 
visions, are ye not carnal and walk as men.” (1 Cor. iii ; 3.) 

To avoid these things, therefore, as much as possible, and par- 
take such comfort as Esau’s portion ( the earth) affords, the world 
find it expedient to keep a convenient distance apart, at least so 
far that every one can have his own moiety separate and unmixed 
with that of his neighbor, or even his brother. And if, at any 
time, two or more remain in conjunction for a time, it is on the 
principle of each one advancing his individual profit, better than 
in any other method, still keeping the dividing line marked. And 
whatever small digressions from this general state of things may 
happen in a few instances, these do no honor to the profession of 
Christianity, and are no proof of the reality of those who profess 
it ; for those who make no pretense to the profession, and some of 
them not even to the belief of it at all, equal, if not exceed, the 
boldest professors amongst the denominations of reputed Chris- 
tians. This proves that all that these professors have gotten, falls 
short of the mark ; because it can be equaled, and, in many in- 
stances exceeded, by men who do not pretend to be influenced 
by anything more than natural reason. 

Thus father and son must divide, as soon as one, particularly 
the latter, concludes it is for his individual advantage. Brother 
and brother must part, lest one should oppress the other, or take 
some undue advantage of him ; or perhaps their families are in 
danger of disagreeing — their love is warmest at a distance. Pro- 
fessors and their brother professors must be apart ; and count it a 
great matter if they live in one neighborhood, and have no jars ; 
and perhaps boast of what brotherly love is among them — that 
they love their brethren as themselves. But let them come into 
contact ; let them take each other’s property, and minister it to 
their families, indiscriminately, as every one hath need ; or let one 
come to another, and ask favors of value from day to day, and say 
nothing of any retribution ; or let them enter into a stipulation to 
be thus liberal and disinterested with each other, and the scale 
will soon be turned ; jealousies will arise, and all their Christianity 
cannot prevent them. 

Or if professed Christians are able to come together and inherit 
jointly, and so prove in fact that they possess the character of 
Christ’s disciples, or body, in having love one to another, and 
having the same care of one another, why do they not put it into 



8 



UNITED INHERITANCE. 



practice, and so do honor to their profession, and wipe off re- 
proach from the name of Christianity ? Or will they presume to 
say, that their love is sufficient in strength to overcome every bar- 
rier, and bring them together, and keep them so ; but it is not so 
great as to render such a situation desirable ? Many have ac- 
knowledged that it is the true and proper order of Christians, and 
that possessing separately is selfish and corrupt. Some have tried 
it in vain. Others have acknowledged it to be the most comfort- 
able and proper method of living, and some even of those who 
profess no Christianity. But how shall it be effected ? No hu- 
man wisdom — -no philosophy — no philanthropy — no degree or 
order of godliness, short of crucifying the flesh with its affections 
and lusts, each one denying himself, taking up his cross, renoun- 
cing the old generation, and following Christ in the regeneration, 
can ever lay a proper foundation for this union. Now when a 
man is not as willing that his brother should use his property, as 
he is to use it himself in the same circumstances, he cannot be 
said to love his brother as himself. But the members of Christ’s 
body have the same care one of another. And whether one mem- 
ber suffer, all the members suffer with it ; or one member be 
honored, all the members rejoice with it. (1 Cor. xii : 26.) 

Any people may live in a manner esteemed peaceable, in, their 
towns and neighborhoods, each one pursuing with eagerness those 
measures which he thinks best calculated to subserve his own self- 
ish purposes, and saying to his neighbor, Touch not mine , and I will 
not touch thine ; and if occasion require, they can call on the civil 
authority to settle their disputes. But if the followers of Christ 
do not exhibit an union, superior to any thing found among other 
people, how shall all men know them by their love one to another ? 

That the primitive Believers, at the day of Pentecost, and after- 
wards, did exhibit the most incontestible evidence of their love 
one to another, when they were of one heart and one soul, having 
all things common, and dividing their substance as every one had 
need, and that this love was superior to any love or union found 
among any other people, no man of understanding and truth will pre- 
tend to deny. And by parity of reason it will be granted that where 
the same love and union are found, there the same Spirit rules. 

At this instant , the same essential and distinguishing character- 
istics, once exhibited by the primitive Believers, are exhibited by 
the Believers of the present day, who have received the faith of 
Christ’s second appearing. Hundreds ! yea, thousands ! in America, 
happy land of liberty, live together in large families, to the num- 
ber of thirty, forty, and sometimes sixty or more, like brethren 
and sisters, or like a company of harmless lambs. And a number 
of such families form societies, and live in peace and harmony, 



UNITED INHERITANCE. 



9 



bound together by no other bond than that of love. On what 
principle can such a work be effected, except that superior love 
of the gospel which influenced the primitive Christians, by a di- 
vine unction, to become of one heart and soul ? 



CHAPTER II. 

THE SUBJECT CONTINUED. 

At the day of Pentecost, and afterwards, there were Jews, 
Greeks, barbarians, bond and free, bound together by the bonds 
of love, visibly manifested by union and agreement, to the aston- 
ishment of the beholders. Here are the same visible works of that 
superior love, manifested in colors equally striking. Here we find 
people in large collections, living in peace and harmony ; people 
brought up in different countries, naturally different in their disposi- 
tions, different in their educations, their manner of living, their plans 
of economy, their degrees of industry and degrees of wealth ; natu- 
rally covetous, proud, and self-willed, tenacious of their own plans, 
and possessed of every other disposition which prompts the children 
of men to hatred, variance, and the perpetration of evil actions. 
How are these fashioned alike ? On what principles are they united ? 
Let conscience answer, and it will say — On no other than the pre- 
sent operation of the Spirit of the one and only true God. This is the 
work which carries the palm. And we may victoriously say of it — 
u Where is the wise man ? Where is the scribe ? Where is the 
disputer of this world ? Hath not God made foolish the wisdom of 
this world ? For after that in the wisdom of God, the world by 
wisdom knew not God, it pleased God by the foolishness of preach- 
ing to save them that believe. For the Jews require a sign, (and 
so do our nominal professors.) and the Greeks seek wisdom ; but 
we preach Christ crucified : to the Jews a stumbling-block, and to 
the Greeks foolishness ; but to those who are called, both J ews 
and Greeks, Christ the power of God, and the wisdom of God.” 
This, then, is the work in which the wisdom of their wise men shall 
perish, and the understanding of their prudent men shall be hid. 
(See Isaiah xxix : 14. Compare 1 Cor. i : 18, to 24.) 

If people, therefore, in these days demand a miracle, here it is ; 
a work, even a marvellous work, out of the ordinary course of na- 
ture, contrary to it, and which cannot proceed from any other 
source than the present agency and indwelling of the Spirit of 
God, as in his own living temple — a miracle which cannot be 
imitated — of a spiritual nature— an abiding miracle, containing 



10 



UNITED INHERITANCE. 



the essence of the Gospel of the kingdom of God — a miracle con- 
fessedly superior to all miracles of another kind. “ Charity never 
faileth ; but whether there be prophesies, they shall fail ; whether 
there be tongues, they shall cease ; whether there be knowledge, 
it shall vanish away : and now abideth faith, hope, charity, these 
three ; but the greatest of these is charity.” (1 Cor. xiii ; 8, to 13.) 

It is a question with some, whether the Spirit of Christ leads 
to so great a union as to possess a united interest in all things, as 
well outward as spiritual ; or whether it is necessary to practice 
such a union to be Christians indeed ? This question can exist in 
that heart only, where selfishness prevails above every other prin- 
ciple ; for out of the abundance of the heart the mouth speaketh ; 
and where the Spirit of Christ prevails, it saith, u Look not every 
one to his own things, but every one also to the things of another.” 

But the very existence of such a union proves it to be of God, 
and in the Spirit of Christ. For fact proves principles ; or the 
existence of any effect, proves the existence of the cause produ- 
cing it. And the existence of any effect which cannot be produ- 
ced by any cause save one, proves invariably the existence of 
that cause. But it is proved in fact, that such a connection, in a 
united interest, cannot be supported by any cause separate and 
distinct from the Spirit of Christ dwelling and acting in the peo- 
ple who are thus united. Yet such a connection does exist in a 
united interest ; it therefore proves the agency and indwelling of 
the Spirit of Christ, and that this union is according to the mind 
of Christ, and proceeds from him as his own work. 

A candid attention, however, to a few portions of scripture, in 
addition to those already considered, will sufficiently dissipate all 
doubts on that point. Jesus said, “ There is no man who hath 
left house, or brethren, or sisters, or father, or mother, or wife, 
or children, or lands, for my sake and the gospel’s, but he shall 
receive an hundred fold now in this time, houses, and brethren, and 
sisters, and mothers, and children, and lands, with persecutions, 
and in the world to come, eternal life.” (Mark x : 29, 30.) But 
how can they who forsake all for Christ’s sake and the gospel’s, 
receive an hundred fold in this present time, except only on the 
principle of a united interest and gospel equality ? How could a 
Believer possess an hundred fold of houses and lands, except only 
on that principle in which he could possess all that which his 
brethren possessed, while they also possessed the same in a united 
capacity ? For an hundred fold of private interest is out of the 
question; not only in fact,, but even in theory; common sense 
forbids it. 

If any argue, that the promise of Christ relates to the superior 
degree of comfort enjoyed in their former relations and posses- 



UNITED INHERITANCE. 



11 



sions, it may be asked, Where is the society of professors who are 
not heard to complain, murmur, and fret, at their temporal incon- 
veniences, wants, losses, and disappointments, as much as other 
people ? Where are the professed Christians who enjo^ an hun- 
dred fold more comfort, union, and peace with their kindred ? 
And if they do not, according to their own method of reasoning, 
it is either because Christ has not been faithful to his promise, or 
they have not complied with his conditions by forsaking all. 

But that such is not the meaning of his promise, appears evi- 
dent from this, that when any man forsakes all for Christ’s sake 
and the gospel’s, he thereby incurs the enmity of his kindred. 
“ Think not,” said Jesus, “ that I am come to send peace on earth ; 
I came not to send peace but a sword. For I am come to set a 
man at variance against his father, and the daughter against her 
mother, and the daughter-in-law against her mother-in-law. And 
a man’s foes shall be those of his own household.” (Matt, x : 34, 
35, 36.) This shows that to forsake all for Christ, is something 
real, not in word and in tongue, but in work and in truth, some- 
thing manifest to the family and kindred, which engages their re- 
sentment ; and, therefore, that the brethren, and sisters, and mo- 
thers, and children, as well as houses and lands, are not according 
to the old order at all, but according to the order of Christ, whose 
kindred are those who do the will of his Father in heaven : ac- 
cordingly the promise includes no wife, though the forsaking does ; 
and for this plain reason, that the works which are appropriate 
to a wife, according to the old order, have no part in Christ ; 
their place is not found with him. But farther — How can any 
be said to forsake all for Christ’s sake and the gospel’s, while 
they continue to hold them as formerly, at their individual dis- 
posal, and while there is no discoverable difference between their 
claim to the same kind of possessions, and the same claim in 
those who make no pretence to have forsaken all for Christ ? 

These things show what the truth is ; that those, and those 
only, who have forsaken all, according to the true order of the 
gospel, can and do enjoy an hundred fold more satisfaction than 
formerly, and that there is no way in which a man can forsake 
houses and lands, brethren and sisters, father and mother, and at 
the same time receive an hundred fold, according to the promise 
of Christ ; but by renouncing his former selfish disposition and 
claim, in heart and practice , with all the gratifications pertaining 
to that claim, and coming into a union, in which what is possess- 
ed by an individual, is possessed by the whole ; so that a just and 
impartial equality reigns among the whole, and the rich and the 
poor share an equal and mutual privilege. Granting, therefore, 
that the promise in consideration is expressed in language some- 



12 



UNITED INHERITANCE. 



what figurative, it admits and requires an acceptation as literal as 
can be expected in representing spiritual things by natural. 

Another passage of scripture which will not admit any accep- 
tation, only such as supports the faith of a union of interest, and 
is as free from figure in itself, and in its connection, as perhaps 
any language can be, is this : “ It remaineth, that both they that 
have wives, be as though they had none ; and they that weep, as 
though they wept not ; and they that rejoice, as though they re- 
joiced not ; and they that buy, as though they possessed not ; and 
they that use this world, as not abusing it ; for the fashion of this 
world passeth away.” (1 Cor. vii., 29, to 31.) How can this 
scripture be fulfilled in any people, except those in whom a union 
of interests subsists, and an impartial equality reigns ? How can 
a man buy, and be as though he possessed not, and the fashion of 
this world pass away, when he buys for himself, distinctly from his 
brethren, or to hold at his own individual disposal ? for though he 
should be somewhat liberal in the use of his possession, it is all 
within the compass of the fashion of this world. 

Some argue that the apostle had respect to the state of men after 
the dissolution of the body. But what concern have disembodied 
spirits with buying and selling, or with using this world ? And 
if the argument be stated thus, that those who now buy, will then 
be as though they possessed not ; that is not what is said ; and his 
meaniug is best known by what he said. It also represents the 
apostle’s language weak and futile, to make him say of those in a 
world of spirits, that they are as though they possessed not, when 
it cannot be said they either use or possess this world in any 
sense whatever. Besides, the reason annexed for that state of 
things which the apostle describes, is by no means favorable to its 
having its accomplishment in the disembodied state ; not because 
we go out of the world, but, for the fashion of this world passeth 
away . 

Now the fashion, the known fashion of this world is, for those 
who have wives, to be as though they have them, using them in 
that which it would be unlawful and unjustifiable to make com- 
mon ; for those who buy to possess, and be as though they pos- 
sessed, holding their possessions as their peculiar right ; and for 
those who use the things of this world, to do it according to their 
own pleasure, without proper regard to the fear of God and the 
promotion of his cause. Whereas in the Church of God, those 
who come into union, if they have wives, with Peter, they forsake 
them, and no longer make any use of them which would be un- 
justifiable in any case. So that they are literally as though they 
had none. And in them is fulfilled the scripture which saith, 
4t Marriage is honorable in all, and the bed undefiled becaus 



UNITED INHERITANCE* 



13 



they abstain, most rigidly, from all works pertaining to marriage, 
that are dishonorable, (according to the practical testimony of 
all people, by their concealment,) and which alone ever defiled 
the marriage bed. And this is the only admissible acceptation of 
that scripture ; because it is manifest from the law, that no mar- 
ried Jew kept his bed undefiled. 

Also, in the Church, those who buy are as though they pos- 
sessed not ; because they only possess in common with their 
brethren, and claim no private property ; as having nothing, yet 
possessing all things. “ Charity seeketh not her own — let no 
man seek his own, but every man that of another.” For the man 
who has forsaken all for Christ, has taken up his cross and fol- 
loweth him, and hath found that treasure which is with Christ, 
and endureth to eternal life in heaven, is not careful, or even wil- 
ling, to inherit any separate treasure or estate, either real or per- 
sonal. Nevertheless, it is not the faith nor practice of the Church 
to require any man or people, to make a sacrifice or surrender of 
their temporal interest to the common use of the society, contrary 
to their own faith and best understanding. It is only the practice 
of those whose faith it is so to do ; who have maturely considered 
the subject, and believe such sacrifice and united inheritance to be 
for the honor of God and his gospel, as well as for their own best 
interest ; because they desire to inherit substance. Until their 
faith is thus ripe for a united interest, believers are admitted to a 
free privilege in things spiritual, their separate interest notwith- 
standing. 

Again, if in the order of a united interest in Christ, they use the 
things of this world, that is, material things, they do it to the noble 
and superior purpose of subserving the work of God in Christ, to 
the edification of his Church. u Whether ye eat or drink, or 
whatsoever ye do, do all to the glory of God This, therefore, is 
using so as not abusing. 

On the whole, therefore, we conclude that this language of the 
apostle is properly descriptive of a time and work which should 
take place on earth, when God, according to his promise, should 
create new heavens and a new earth, wherein dwelleth righ 
teousness. 



CHAPTER III. 

THE SUBJECT CONTINUED. 

A consideration of the new heavens and new earth, may serve 
as a further confirmation and illustration of the order of the Church, 



14 



UNITED INHERITANCE. 



in a united interest. For what can mean these new heavens and 
new earth, but a new state and order of things, both in outward 
things, and in things relating to the spirit. Or will any one be 
so weak as to suppose they mean the literal creation of another 
heaven and earth ? Or if this language be supposed to relate to 
a time and state of things when all shall be heaven, and the earth 
put out of the account, what then is the meaning of the new earth ? 

But the truth may be illustrated in this particular, by the case 
of a man in Christ. He is said to be a new creature ; not because 
there is any change in the identity of his existence ; he is the 
same person as before, having the same soul and body. The 
change is not physical ; he has new objects and pursuits, is con- 
verted from the flesh to the Spirit, from the old order of things in 
Adam, to the new order in Christ, having renounced and put off 
the old man with his deeds, which are corrupt according to the 
deceitful lusts, and put on the new man, who, after God, is created 
in righteousness and true holiness. So when Christ shall possess 
that kingdom on earth which is promised, and every individual in 
it shall be thus renewed, such a happy change in spirit will be 
produced, and as the effect thereof, in outward economy, as is fitly 
represented by new heavens and a new earth. For it cannot rea- 
sonably be doubted by those who believe the scriptures and pay 
due respect to them, that such a state and order of things must 
and will take place after the reign of the beast is finished — when 
the sanctuary is cleansed, and when the kingdom, and the domin- 
ion, and the greatness of the kingdom under the whole heaven, 
shall be given to the people of the saints of the Most High. But 
once more. 

Another promise is, u He that overcometh shall inherit all things .” 
This promise is also made to every individual overcomer ; and 
therefore shows that a joint union and equality is the very order 
of heaven itself, and is the true character and proper order of that 
kingdom for which Christ taught his disciples to pray, in which 
the will of God is done on earth as it is in heaven. For short of 
such a state of things, no true distinction can be made between 
the false prophets and the true, or between the wolves and the 
sheep : neither can there be a true distinction between the churches 
of Antichrist and the Church of Christ. 

Thus we have stated, in some leading particulars, the true 
character of the Church, or body of Christ, according to the scrip- 
tures, and have shown the evidences by which they are to be cer- 
tainly known and distinguished from all other people, which con- 
sist of love and union not to be imitated or counterfeited. No 
doubt many of the carnally wise and learned among the profess- 
ing world, will sneer at this evidence and these statements, as 



UNITED INHERITANCE, 



15 



being inferior and trivial ; because out of the line of their high 
sense and exalted notions of Christianity, according to their own 
minds, and not according to Christ. But the city of God’s peo- 
ple is low, in a low place, and the inhabitants are meek and lowly 
in their spirits ; let those, therefore, who are disposed to sneer 
and contemn, cease from so doing, until they can disprove by ex- 
perience the evidence here stated. 

It is here stated that a gospel union and mutual interest, with 
an impartial equality, reigns at this instant among the believers, 
who have the faith of the second appearing of Christ; and it is 
proved by scripture testimony, in conjunction with plain reason, 
as clearly as any unbiassed man can ask, to be the effect of the 
Spirit of Christ, in the gospel, and the necessary product of* that 
Spirit, without which there can be no true Church. It is also 
stated that this inimitable love and union are miraculous, in the 
most noble sense of the word, as being superior to all philosophy, 
philanthropy, or any other science or order of knowledge, exclu- 
sive of the wisdom of God by the cross ; and as being truly spirit- 
ual, and comprehending the very essence and treasure of the gos- 
pel, and therefore evincing the present agency and indwelling of 
the Holy Spirit. If this consequence be denied by those who 
scoff, let them prove by experiment, that the same consequences, 
that is, the same love and union, with the same united interests, 
can be produced from some other source. Until, that is effected, 
they will leave us, and all judicious men, in possession of this 
faith, that the above premises and conclusions have their founda- 
tion in that immovable rock, Truth. 

I shall therefore close this subject with removing an objection 
or two. The first is — That other people live in common interest 
and joint union as well as we. And particularly the monastic orders 
of the Roman Catholic Church have been alleged as an example, 
equally evidential of the faith of Christ, on the score of unity of 
spirit and community of interest. I have no dispute in my mind, 
but some may obtain, partially, the order of the Church of Christ 
by possessing, partially, the same form of faith. And whatever 
is found to possess any part of the truth of God, ought so far to 
be approved ; and where there is an increase of light, producing 
an increase of order and good fruits, it is still more hopeful. But 
to produce good fruits in perfection, a full and correct faith is 
requisite. No doubt every man will find a measure of justifica- 
tion, in proportion to the honesty and perseverance with which he 
bears his cross against all evil in his knowledge, and denies him- 
self, for the truth’s sake. And if the Catholic monastic orders 
retain something of the form of godliness, from the apostolic dis- 
pensation, (as no doubt they do, and are almost the only Church 



16 



UNITED INHERITANCE. 



that can exhibit plausible evidence for such a pretention,) that 
circumstance cannot disannul the propriety of the order of the true 
Church, nor invalidate its testimony wherever it is found ; neither 
can it prove the Roman Catholic Church, or their monastic orders, 
to be in equal possession of the truth and unity of the Spirit with 
the believers in Christ’s second appearing, unless the fruits of the 
former be, in all things, equal to those of the latter, when all at- 
tendant circumstances and apparent hindrances are taken into the 
account. It still remains/ true that the tree is known by its fruit ; 
and that the existence of an effect, which can subsist by one cause 
only, proves the existence of that cause. 

But the Roman monastic orders bear a very distant resem- 
blance indeed to the believers in Christ’s second appearing. They 
are a select number, professing greater sanctity than the church 
in general, and consequently greater than is indispensably ne- 
cessary to salvation ; for they do not dispute the justice of the 
hope of salvation in those members of the body who are not monks 
and nuns. But these believers aspire to no more sanctity than 
that which is sufficient to perfect salvation or full redemption, 
knowing no perfect salvation short of a full and perfect cross. 
Those are an excepted and dependent branch of the body, sup- 
ported mainly by the gratuities and other contributions of the 
church. These support themselves by their own industry, work- 
ing with their own hands, doing the thing which is good, to satisfy 
their own necessities, and to have something to give to those who 
need. Those are free from the encumbrance of wife, husband or 
children, to embarrass the mind in their first entrance. These 
include all classes of people, married and unmarried, old and 
young, rich and poor, who are willing to have salvation by the 
cross of Christ. Those are bound by oath or solemn vow to main- 
tain their life of celibacy. These have no bond but their faith 
and choice, or love to the truth. Those are patronised by public 
approbation and authority ; while these are marked out as ene- 
mies to mankind, and dangerous to society. But with the faith 
and power which those have, let them attempt, like these, to unite 
into one body, and advance with the same celerity ; let them in- 
clude in their community of interest the old and the young, the 
rich and the poor, the married and the unmarried ; let them bring 
into one, whole families, with their various wants, and other di- 
versities of situation ; and let parents labor equally for the support 
of the children of others as for their own, so that things may ap- 
pear in their true effects, and they will find themselves as weak as 
other people. 

But another objection or difficulty may be advanced. That to 
come into this order of common interest, to dispose of family and 



THE MAN OF SIN. 



17 



property in this manner, intermingling in the common mass, with 
an unknown people, their manner and spirit also greatly unknown, 
is too great a sacrifice ; God cannot require it. But God requires 
all ; for said Jesus, “ Whosoever he be of you, who doth not for- 
sake all that he hath, cannot be my disciple.” (Luke xiv., 33.) 
Yet not unreasonably, as I have just stated above, that it is the 
faith of believers so to do, and that one side of such faith, there is 
no requisition of that kind. It is not to be expected that people 
in common circumstances will unite with them at all, unless moved 
by the faith that these have the truth, and know the way of sal- 
vation ; neither is it required or expected of any, to undertake any 
degree of community of interest beyond what their own faith ap- 
proves, and their own understanding and choice sanction. Ac- 
cordingly, some live more years, and some fewer, in their private 
families and private interest ; and still hold their union to the 
body, keep their justification, and find salvation from sin in pro- 
portion as they keep an effectual and uniform cross against all sin 
in their knowledge. But the testimony of Christ’s second appear- 
ing excels in this, that it effectuates the gathering into one, those 
whose faith it is to come into that heavenly order — the unity of 
the spirit in the bond of peace. 



CHAPTER IV. 

WITHOUT THE CROSS OF CHRIST, NO POWER OVER SIN. THE ABO- 

MINATION THAT MAKETH DESOLATE, OR MAN OF SIN. 

Further to elucidate the true character of the Church of Christ, 
and to evince the impossibility of supporting the character without 
being possessed of the real faith of Christ, in obedience ; that is, 
the impossibility of appearing to be Christians, without being so 
in reality, let it be considered, that the real faith of Christ cannot 
be kept without bearing his cross. “ If any man will come after 
me, let him deny himself, and take up his cross, and follow me.” 
(Matt, xvi., 24.) He doth not say, Follow Adam, or Moses, or 
David, but follow me. 

A fundamental error among those who profess the Christian 
name, is in not distinguishing, properly and radically, between 
Christ and Adam, or the old creation and the new, and between 
Christ and Moses, or the law and the gospel. Therefore, in 
stating the character and duty of Christians, they are as likely, if 
not more so, to introduce those things which pertain to the law, 
or to the first Adam, as those which belong to Christ and his follow- 



18 



THE MAN OF SIN. 



ers. This error is the supporter of many more. But the scrip- 
tures make it evident, that the order of Christ is not the order of 
the old creation, in any of its different forms, insomuch that those 
who follow Christ are no more of this world. “ They are not of 
the world, even as I am not of the world.” (Jno. xvii., 16.) Those 
who follow Christ, follow him not in the generation, but in the re- 
generation. “ The first man is of the earth, earthy ; the second man 
is the Lord from heaven. As is the earthy, such are they also 
that are earthy ; and as is the heavenly, such are they also that 
are heavenly.” (1 Cor. xv., 47, 48.) 

Now a proper understanding of the order, cross and work of 
Christ, will greatly assist in discriminating between the body of 
Christ and other people. Some particulars have been already 
stated, relating to the order of Christ, by which his people are 
distinguished from others, as their exemption from sin, and the 
manifestation of their love and union. But as every effect must 
have its cause, it will not be improper to inquire, and assign some 
reasons, why no people can live in the same union of the Spirit, 
except those who believe that Christ hath made his second ap- 
pearance. 

It was predicted and recorded in the scriptures, that the power 
of the holy people would be scattered, and that the abomination 
of desolation, spoken of by Daniel the prophet, would stand in the 
holy place. Now, if it can be found that the abomination of des- 
olation is standing where it ought not, we shall have satisfactory 
evidence that the faith and participation of the second appearance 
of Christ, are necessary to keep the unity of the Spirit in the bond 
of peace, because that abomination was to remain in the holy 
place, or temple of God, until the coming of the Lord as already 
shown. So that, when the abomination had once got in, and ob- 
tained a possession where it ought not, the true order of that holy 
place could never be kept again, until the Lord came to expel or 
to destroy it. It is, therefore, indispensably necessary, that they 
who are able to keep the true order of God, should possess the 
faith, and actually partake of Christ in his second appearing. And 
if it can be shown what that abomination is, which was spoken of 
by Daniel, and afterwards by Jesus Christ, that will give evidence 
as to the correctness of the views of those who have the faith of 
Christ in his second appearance ; and also, that none can keep the 
unity of the Spirit in the bond of peace, without the same faith. 

I have already shown that the Church, or people of God are his 
temple, and that that temple is holy and a habitation of God 
through the Spirit, as it is written : “ Son of man, the place of my 
throne, and the place of the soles of my feet, where I will dwell 
in the midst of the children of Israel forever , and my holy name 



THE MAH OF SIN. 



19 



shall the house of Israel no more defile .” And again : “ For ye 
are the temple of the living God ; as God hath said, — I will dwell 
in them , and walk in them ; and I will be their God, and they 
shall be my people.” (Ezek. xliii., 7. 2 Cor. vi., 16.) 

Now, if it can be made to appear what the abomination of des- 
loation is, that will more clearly decide, whether it is now stand- 
ing, and also, where it stands. But that it is now standing, is al- 
ready proved, unless Christ hath made his second appearance long 
enough to consume it ; for it was to continue until he came. The 
business, therefore, which remains, is to find what is that abomin- 
ation which maketh desolate, and is the cause why people cannot 
be united in one body, who have not the faith of Christ in his 
second appearing. 

And 1st. The character of that abomination, of which I shall 
take notice, is, that it stands in the holy place, where it ought not. 
To put any thing where it ought not to be, is corrupt ; but to put 
into the holy place, or temple of God, an unclean thing, that which 
ought not to be there, is supremely corrupt. Now, by inquiring 
into the order in which the professors of Christianity live, and 
comparing it with the order of Christ, we may find what that is, 
which keeps its residence in the place where it ought not, which 
does not belong to the order of Christ, and yet resides, uninter- 
ruptedly, among the professors of his name, who have not the faith 
of his second appearing. There are, at most, but a few exceptions 
of those with whom the same Spirit of Christ has some influence. 

“The children of this world marry and are given in marriage ; 
but those accounted worthy to obtain that world, and the resur- 
rection from the dead, neither marry nor are given in marriage. 
Now, all the true followers of Christ are accounted worthy to ob- 
tain that world and the resurrection from the dead. It is, there- 
fore, proved, logically, and to a demonstration, that the true fol- 
lowers of Christ neither marry nor are given in marriage. Ob- 
serve, it is not said, They will not, as at some future period ; but 
it is said in the present tense, They neither marry nor are given 
in marriage. But professed Christians, of nearly all denomina- 
tions, except those in the faith of Christ’s second appearance, 
marry and are given in marriage. This, therefore, affords a live- 
ly presumption, that this same work of marrying and being one 
flesh, as a man and his wife are, is the very thing which, at least, 
contains the aforesaid abominations ; and especially considering, 
that nothing beside this, and what pertains to it, is said, by the 
revelation of God, to be of the world, or of the old creation, and 
yet it is approved by professed Christians. 

That this is peculiarly the order of the first Adam and his line, 
is sufficiently evident by the very words of the scripture. “ There- 



20 



THE MAN OF Sltf. 



fore shall a man leave his father and his mother, and cleave to his 
wife ; and they shall be one flesh.” “ Have ye not read that he 
who made them at the beginning, made them male and female, 
and said, For this cause shall a man leave father and mother, and 
shall cleave to his wife ; and they twain shall be one flesh ?” (Gen. 
ii., 24. Matt, xix., 4, 5.) But no such appointment was ever 
made by God to Jesus Christ, the Father of the new creation, and 
Head of the Church ; no such order or appointment was ever made 
by Jesus Christ to his followers. And no impropriety can be al- 
leged against recollecting, in this place, the contrast between 
Christ Jesus and the first Adam, and the consequent contrast be- 
tween their posterities. “ The first man is of the earth, earthy ; 
the second man is the Lord from heaven. As is the earthy, such 
are they also that are earthy ; and as is the heavenly, such are 
they also that are heavenly.” If, therefore, the posterity of Adam 
are in their proper order to marry, and cleave each man to his 
wife, and be one flesh with her, after the example of their earthly 
head, by parity of reason, the followers, or children of Christ, are 
in their proper order to marry not, after the example of their 
heavenly head, that they may be one Spirit with him ; for “ He 
that is joined to the Lord is one Spirit.” (1 Cor. vi., 17.) 

To introduce marriage, therefore, or natural generation, into 
the Church of Christ, is to put it out of its own order, and place 
it where it ought not to be. Marriage and natural generation are 
indisputably the order of the flesh, and of the first Adam ; and the 
flesh lusteth against the Spirit ; therefore, to introduce generation 
into Christianity, or into the Church, is to put into the holy place 
that which ought not to be there ; for the temple of God, which 
is his Church, is holy, as before shown. 

2d. Another mark of the abomination is, that it maketh deso- 
late. To all those who are able to perceive spiritual things, this 
is self-evidently true of the order and works of the flesh, that they 
scatter the works of holiness, and make all desolate wherever they 
find a residence. But that which is visible, as a living evidence 
to all men, natural as well as spiritual, is, that those only, who, 
walking in the faith of Christ, neither marry nor are given in mar- 
riage, but renounce the order of the flesh wholly, are able to keep 
the unity of the Spirit in the bond of peace, and to live together in 
a united interest, in things temporal as w T ell as spiritual ; this is a 
living and perpetual proof that the order of the flesh is the abom- 
ination of desolation, or, at least, contains it as before observed. 

3d. That which maketh desolate, is called an abomination — 
something hateful and to be hated. No doubt it will be difficult 
to persuade the subjects of Adam’s line that the order and works 
of the flesh are abominable : “ They who are according to the flesh, 



THE MAN OF SIN. 



21 



relish the things of the flesh.” But, on the other hand, they who 
are according to the Spirit, savor the things of the Spirit ; and as 
the flesh lusteth against the Spirit, and the Spirit against the flesh, 
it is unavoidable, that the flesh is an abomination to the Spirit, and 
that all the works of that fleshly order, are an abomination to all 
those in whom the Spirit resides ; “ For that which is highly es- 
teemed among men, is an abomination in the sight of God.” 
(Luke, xvi., 15.) 

That the works of the flesh are an abomination, all men of com- 
mon decency bear witness, by scrupulously concealing them ; and 
however they prize them, or marriage, for their sake, as that which 
legalizes them, their estimation, instead of justifying them, only 
illustrates the truth of that scripture which saith, Their God is 
their belly , and their glory is in their shame ; and again, that, It 
is a shame to speak of the things which are done of them in secret : 
these are literally those things. 

4th. I conclude few, if any, deny that the abomination of deso- 
lation is the same with the son of perdition, spoken of by Paul ; 
not only because their works are tantamount, desolation and per- 
dition, but also because they are both represented as having their 
residence in the same holy place, or temple of God ; thus the en- 
trance of each is attended with the banishment of the true wor- 
ship of God, the falling away in the one description, and the taking 
away of the daily sacrifice in the other. But that this son of per- 
dition, called also, in the same place, the mystery of iniquity, and 
that wicked or \Greelc\ lawless, is the order of the flesh, or, at least, 
the nature of that order, it needs only a mere statement to prove. 

1. His first character is, that he “ Opposeth and exalteth himself 
above all that is called God or that is worshiped .” (2 Thes. ii., 4.) 
Which very naturally admits this acceptation, that this son of per- 
dition, whatever it is, claims the worship and estimation of all, in 
preference to any other God, or any conception concerning God. 
How, observation and experiment prove, that this is strictly true 
with the order and nature of the flesh. A man in that order may 
worship what God he pleases, or have what faith concerning God 
and his worship he thinks most appropriate to his character, pro- 
vided he scrupulously maintains an unrestrained license to the 
works of natural generation. 

Although some may think the man is wrong, and sometimes try 
to convince him, by argument, that is generally the extent ; he 
remains in good credit, is reputed a good citizen, and, in general, 
those of a different faith hold as great familiarity with him as if his 
sentiments were more congenial with their own. Thus professors 
of various denominations and contrary sentiments, and those who 
profess no Christianity at all, nor even give credit to the reality 



22 



THE MAN OF SIN. 



of it, can live together in good civility, good neighborhood and 
sociality, as freely, in most cases, as if they all possessed one com- 
mon faith. The husband also, or wife of the unbeliever, may be 
a professed Christian ; this difference makes no material jar be- 
tween them, notwithstanding such professors generally agree that 
such unbelievers are all finally damned. This good Christian 
husband or wife seldom feels any distress of moment about his or 
her unhappy infidel companion, as long as he or she unfailingly 
adheres to the offerings of the flesh. Thus thousands agree, and 
live in as much peace as is common among men, while nothing 
is between them of greater importance than what they count the 
worship of God ; but difference in matters esteemed of the greatest 
consequence must, by parity of reason, produce the greatest dis- 
union and separation. Whence, then, this agreement amidst 
such diversity of sentiment and practice ? They all agree in the 
chief matter — that which demands the estimation of all men , and 
stands superior to all objects of worship. 

But let any man once receive the faith of Christ, in the regen- 
eration, and once begin to testify and practise it, and the sociality 
is interrupted, and especially with the professed Christians ; his 
wife complains that he has awfully fallen, he has forsaken Christ ; 
because he has taken up his cross against the flesh ; his neigh- 
bors say he is deluded, they are sorry for him, grow shy of him, 
and soon begin to tell of some evil he has done, and wish him 
out of the neighborhood ; for they count him a troublesome man, 
or a dead man to them. Thus the separation grows wider and 
wider, as soon as all their efforts to reclaim him from the faith of 
Christ, and regain him to the flesh, are found to be of no avail. 
And what has he done ? He has determinately engaged in fol- 
lowing the footsteps of Christ, and abstaining from those things 
which they will all acknowledge that Christ never touched, and 
which they also believe would be a base impeachment of his cha- 
racter to suppose he touched ; therefore the man is deluded, and 
hath forsaken Christ. These things show the general nature of 
the consequences of a man taking up his cross to follow Christ, 
though the effects are more violent on some occasions than others. 

The abettors of the flesh may object to a thousand other mat- 
ters ; but facts prove that no religious sentiments make any inter- 
ruption of moment amongst relations or neighbors, so long as the 
nature and order of the flesh, or works of natural generation, are 
preserved sacred and inviolate ; but let a man or woman take up 
the cross of Christ, and follow him in the regeneration, and the 
spirits are all around up in arms ; this shows that the flesh is in 
higher estimation than any other God. I here speak of matters 
as they exist in a free government ; in those which are iucorpo- 



THE MAN OF SIN. 



23 



rated with religious sentiments, the true source of division might 
not be so palpable. 

2. The son of perdition also sitteth in the temple of God . This 
hath also been shown to be the case with generation. 

3. He also showeth himself that he is God . This is also proved 
to be the case with generation. The people may call it mar- 
riage, which is considered as legalizing generation ; which is 
said to be honorable in all, and in its own order, without abuse, 
had nothing evil in it ; but it does not belong to the order of 
Christ. The works, also, to which it is considered accessory, 
are dishonorable, as it is also proved above; for they always 
blush at the light, which honorable and good deeds do not : “ He 
that doeth truth, cometh to the light, that his deeds may be made 
manifest [not concealed] that they are wrought in God.” (Jno. 
iii : 21.) Or they may call it the order of the flesh, in which are 
included the correspondent union and cooperation of the male 
and female, who are one flesh, which, in its own place, without 
abuse, was innocent and very good ; but it does not belong to 
Christ or the order of the Spirit — God, therefore, is not in it. 

These remarks introduce an occasion to observe, that the evil 
is not originally or primarily in the order of the flesh, or the cor- 
responding union between the male and female, but is that nature of 
the serpent received in and by the fall, consisting in a spirit of dis- 
obedience to God, and a subversion of his order and appointments. 
That nature hath its seat in the flesh, is incorporated with it, and 
operates in its order where it chiefly presides ; so that the works 
of the flesh are the works of that nature, which is itself become 
the very nature of the flesh. On account of this nature and its 
productions, the flesh is degenerated and degraded, even in its 
own order, but it is especially inimical to Christ and the order of 
the Spirit. Add to this, that the order of the flesh, in its best 
state, is not the order of Christ, or the Spirit, but much inferior, 
inasmuch as the earthly man is inferior to the heavenly. These 
things account for the irreconcilable contrast and enmity subsist- 
ing between the flesh and the Spirit, so abundantly confirmed in 
the scriptures. 

But the flesh, or its order, by whatever name it is called, has 
the nature of the serpent in it ; its works, also, are every where 
known, and esteemed by all who approve them, as belonging 
to the Christian, above God, and Christ, and all things, as is 
evident from the fact that the faith which rejects those works from 
Christianity is more offensive to them, than any other faith which 
embraces or rejects any thing else. As, therefore, this order of 
the flesh shows itself to be God ; so it is in truth god, even the 
god of the world, set up in the holy place. 



24 



THE MAN OF SIN. 



What farther proves this order to be the god of those who ap- 
prove it, is the sacred reserve with which its works and its nature 
are kept from public contemplation, in being concealed, not only 
from the eyes, but also from the ears. No language is so offensive 
as that which represents these things in naked colors. Now the 
sources of unbecoming and offensive language are two : First— 
When language communicates the ideas of things in themselves 
unbecoming and offensive. If this is the case with the above or- 
der, or its works, that decides the argument, that it is not accord- 
ing to Christ, or the order of his Church ; and as it is abetted as 
being innocent, by the professed church, and has its full and un- 
disturbed residence there, it is hereby proved to be the son of 
perdition, the abomination of desolation. 

But if it be argued, that language descriptive of the works of 
the flesh, is not offensive because of any thing unbecoming or 
loathsome in them ; its offensiveness must be attributed to the other 
source of offensive language, which is, The common and irreve- 
rent use of language pertaining to God, or some character, too 
sacred to be named in a common or indifferent manner. Accord- 
ing to this view, generation is proved to be a god, much more sa- 
cred than any other, and its peculiar names as sacred, at least, as 
Jehovah, the incommunicable name of the true God, was among 
the Jews ; for it is experimentally true, that the man who blas- 
phemes the name of the true God most freely, is not so odious and 
offensive to the abettors of the flesh, as he who uses with unbe- 
coming freedom, language which expresses their secret works ; 
those secret works under the whole heavens, or within the reach 
of man’s conception, of which it is the greatest shame to speak. 

It is vain to plead that this can be true of illegitimate actions 
only ; for lawful or unlawful, the actions are the same, the nature 
the same, and language descriptive thereof is as offensive in the 
one case as the other. No doubt, therefore, remains to the judi- 
cious, but this same is the very man of sin, the son of perdition, 
the abomination of desolation. 

4. Another of its characters is, That wicked, in Greek, lawless. 
This is a very proper description of a wicked thing ; for nothing 
can be counted wicked which is subject to any good law ; for sin 
is the transgression of the law ; but that which is subject to no 
law but its own caprice, is necessarily wicked. Thus the carnal 
mind is proved to be enmity against God, because it is not sub- 
ject to the law of God, neither indeed can be. (Rom. viii : 7.) 
Thus the above, which in truth, is but the same, is known to be 
subject to no law, except its own ungovernable sallies ; not to the 
law of nature ; because its operations are abundantly frequent in 
those circumstances which make it impossible for the fruits ap- 



GENERATION NOT OF CHRIST. 



25 



pointed by nature to succeed — not to the law of Moses ; because 
it is not kept within the limits and purifications prescribed by that 
legislator — not to the law of Christ, who never cherished it in a 
single instance, but appointed it to be crucified with its affections 
and lusts ; for that which cannot exist and be subject, is necessa- 
rily wicked, and its ultimate fate is certain destruction — u Whom 
the Lord wfill consume with the Spirit of his mouth, and will de- 
stroy with the brightness of his coming.” 

Should any suppose so free a discussion of a subject so delicate 
and secret, to be contrary to propriety or decency, let them duly 
consider what idea is to be entertained of a gospel which would 
patronize and cherish in secret, such works as are unfit to re- 
ceive the most liberal investigation. “ Every one that doeth evil 
hateth the light, neither cometh to the light, lest his deeds 
should be discovered [margin] or [in Greek] convicted. But he 
that doeth truth, cometh to the light, that his deeds may be made 
manifest that they are wrought in God.” (Jno. iii : 20, 21.) 



CHAPTER V. 

THE ORDER AND WORKS OF GENERATION DO NOT APPERTAIN TO 
CHRIST OR HIS CHURCH. 

That marriage and the order of the flesh have neither part nor 
lot in Christ, is farther proved by this doctrine of Christ : “ If any 
man come to me, and hate not his father, and mother, and wife, 
and children, and brethren, and sisters, yea, and his own life also, 
he cannot be my disciple.” (Luke xiv : 26.) 

Some, however, are quite apt in qualifying the sayings of Christ, 
so as to accommodate them to their own views. But it is at least 
necessary not to explain the teaching of Christ all away ; his 
words are not mere wind, but contain an important meaning, and 
an energy not to be neglected. That this hatred of which he 
speaks, cannot be levelled against the soul or the body, nor in- 
tend any injurious feelings towards either, will be granted. Yet 
the words of Christ mean something of great importance, for on 
it depends our discipleship, and, consequently, our acceptance 
with God. I conclude, therefore, that these energetic words 
were not delivered for a deception ; and that when he said hate , he 
did not mean love , although the purest and most genuine love is 
strictL consistent with that hatred. And as the man’s nearest 
relations, together with his own life, are singled out, as peculiar 
objects of hatred, I conclude that, when he says father and mother, 

2 



26 



GENERATION NOT OF CHRIST. 



wife and children, brethren and sisters, yea, and his own life also, 
he means these especially, inasmuch as these stand nearest to self, 
and, therefore, are most closely connected with that self-denial and 
cross-bearing so indispensably necessary to partaking with Christ : 

“ If any man will come after me, let him deny himself and take 
up his cross and follow me.” But, as aforesaid, it is not required 
to hate the person ; but to be a disciple of Christ, a man must 
hate his father and his mother, and his wife and his children ; not 
the man and the woman, but the father and the mother ; not the 
woman, but the wife. Now every one knows that what consti- 
tutes father and mother, wife and child, is the flesh, operating in 
its own line and order. They twain shall he one flesh ; and, That 
which is horn of the flesh is flesh. Therefore, a man born of his 
father and mother, who are one flesh, is born of the flesh, and 
according to Christ, he is flesh, and, accordingly, so are the whole 
connection and relation ; and in all this work Christ is not known. 
“ But that which is born of the Spirit is spirit,” and therefore 
hath part with Christ. 

A man is not required to hate his own personal existence, or 
physical life, but his carnal life, and that which supports it — that 
by which he hath his existence in a fleshly fallen nature. What, 
therefore, Christ requires us to hate, is the flesh, which lusteth 
against the Spirit, and is contrary to it ; which, also, is partial, 
leading a man to esteem, regard, and befriend his own fleshly 
relations more than others, contrary to Christ, who said, “ Who- 
soever shall do the will of God, the same is my brother, and my 
sister, and mother.” (Mark iii ; 35.) 

When it is considered that men esteem their own relations 
after the flesh more than others, and the more closely attached to 
them, notwithstanding that others are as respectable and as 
worthy as they, and often more so, every man of real intelligence 
must grant, that such estimation and attachment are merely the 
partialities of the flesh. Yet such estimation and attachment, or 
these partialities, are as necessary to the support of marriage, 
and the line of the flesh therein, as the junction of the members 
to the existence of the body. This proves that marriage in the 
order of the flesh, have neither part nor lot in Christ, whose love 
is impartial, and where each one is esteemed according to his 
real character, without respect to persons, and in whom all cru- 
cify the flesh with its affections as well as its lusts. 

This view of the subject leaves no room for any part of all the 
inhumanity, cruelty, and distress, about which the children of 
this world make such an outcry against the followers of Christ ; 
but leaves the Christian under every sacred obligation of human- 
ity and charity, necessary to the existence and comfort of society. 



GENERATION NOT OF CHRIST. 



27 



Every duty between the members of the old creation as husband 
and wife, parent and child, not subversive of the new, remains 
saered and inviolable, until they all arrive to that state wherein 
they have no need of such good offices from such relations. “ If 
any man have not the Spirit of Christ, he is none of his but 
the Spirit of Christ esteems all those, who do the will of God, 
brethren and sisters ; those, therefore, who truly belong to Christ, 
are in no want of relations, or their good offices. 

Some, indeed, believe, or affect to believe, the hating and for- 
saking required in the disciples of Christ, to be merely mental 
and comparative, and to produce no material separation or visible 
cutting off from the fleshy connection and intercourse ; because 
it is written, “ He that loveth father or mother more than me, is 
not worthy of me ; and he that loveth son or daughter more than 
me, is not worthy of me.” (Matt, x: 37.) But nothing is more 
certain, than that these words imply a contrast between Christ 
and the man’s kindred ; so that his love cannot be divided be- 
tween them, nor at all imparted to both ; which makes it plain, 
that the love which men have to father and mother, son and 
daughter, wife and child, is a rival to the love of Christ, and that 
both cannot dwell in one heart. The words, therefore, are pre- 
cisely the same as to say, He that loveth father or mother is not 
worthy of me ; and he that loveth son or daughter, is not worthy 
of me. The sentence, therefore, is just tantamount with that 
above : “ If any man come to me, and hate not his father and 
mother, and wife, and children, and brother, and sister, yea, and 
his own life also, he cannot be my disciple for what any man 
hates he does not love. 

- Farther. If the hating and forsaking requisite in the followers 
of Christ, be only comparative and mental, or even verbal also, 
while the heart is as fully therein as the nature of the case will 
admit, whence arises all those divisions and enmities of which 
Christ speaks, as the certain and inevitable attendants of his gos- 
pel ? “ Think not that I am come to send peace on earth : I came 

not to send peace, but a sword. For I am come to set a man at 
variance against his father, and the daughter against her mother, 
and the daughter-in-law against her mother-in-law r ; and a man’s 
foes shall be they of his own household.” (Matt, x : 34 to 36.) 

Or, if the gospel of Christ requires no more than a mental or 
comparative forsaking of the line and members of the flesh, where- 
in was the necessity, or even propriety of the apostle’s stating a 
provision, especially and specifically, for a man and his wife, in 
the case of one being a believer and the other not ? Let not the 
believer put away or leave the unbeliever ; “ but if the unbe- 
liever depart, let him [or her] depart. A brother or a sister is 
not under bonds in such cases.” (1 Cor. vii : 15.) 



28 



GENERATION NOT OF CHRIST. 



Now where was it ever known that a man put away his wife 
because of her being a believer in Christ, or that a woman de- 
parted from her husband on account of his being a believer, pro- 
vided the faith of such believer did not extend to the demolishing 
of the works of the flesh, and disannulling its claims in Christians ? 
It is true, as stated before, that infidels and professed Christians, 
or professed Christians of divided faith, can generally live together 
in as much agreement as where their faith is one, provided the 
claims and works of the flesh preserved inviolate. 

Or where was it ever known, particularly in a free country, 
that a man was at variance against his father, the mother against 
her daughter, and the daughter against her mother, so as to make 
a man’s foes to be those of his own household, on account of his 
faith in Christ, unless where the believing part have that real and 
genuine faith of Christ, which leads them to crucify the flesh with 
its affections and lusts, and to exclude the order of the flesh and 
its works, (the sexual intercourse, lawful or unlawful,) from all 
share in Christ? Although it is not to be denied, that partial 
jars have sometimes taken place between those of the same house- 
hold, on account of the faith of some towards Christ ; particularly 
in those times when God has been pouring out on the people a 
Spirit of grace and supplication, and spreading light abroad in 
some uncommon manner, as in the Kentucky revival. But as all 
these revivals fall short of the perfect work of salvation by the 
cross, these partial divisions may soon be removed, and civil peace 
and agreement be restored. For although such revivals may burn 
with vengeance against the flesh, they do not reach far enough to 
purge it out of the temple. 

It is also to be granted, that variances, enmities, feuds and ani- 
mosities are frequent enough among professed Christians ; but it 
is too' evident, that they spring from a source very different from 
that of the faith of Christ, and a tenacious adherence to it — the 
want of genuine faith and obedience ; for the Spirit, or faith of 
Christ persecuteth none, envieth none, banisheth none, nor 
causeth any divisions, excepting those produced by his people’s 
testifying to, and living in that truth which is necessary for sal- 
vation. 

On the whole. To suppose the denying, forsaking, or hating, 
requisite in a disciple, to be mental, verbal, comparative, or in 
any respect short of a total destruction of the order of the flesh 
and its works, depreciates the words of Christ, and renders them 
weak and indeterminate ; not to say false. 

When men make resistance and become foes to others, it is on 
the principle of considering themselves injured or aggrieved ; but 
why should the children of this world complain of injuiy or grie- 



GENERATION NOT OF CHRIST. 



29 



vance, against tlie gospel of Christ, or become foes to those who 
practise it, if they can partake of its benefits, and keep their be- 
loved works unhurt, and the body and core of them unmolested ? 
But the work of Christ proceeds immediately to life and death. 
“ He that findeth his life shall lose it ; and he that loseth his life 
for my sake shall find it.” (Matt, x : 39.) This makes a thorough 
and final separation between those who bear the cross and those 
who remain enemies to it. 

As for the notion of dividing the love between Christ and the 
wife, children and others, allowing Christ the greatest portion, it 
is too weak to merit a serious answer, were it not so much in- 
sisted upon by many. In the first place, it is granted, that Christ 
requires the whole heart, love and affections; consequently, who- 
soever interferes to prevent any part, is a rival to him ; because 
no man can serve two masters. But he who lives in the practice 
of generation, does the work of the first Adam, and thereby serves 
him, and therefore cannot serve Christ. 

But if this be counted an unfair statement, and it be argued, 
that as Christ demands the whole heart, love and affections, which 
being given to him, comprehend in the same relation, parents, 
children and others. This is granted, provided those parents, 
children and others, are in Christ, and the love embraces them 
in that character'; and this is the very love for which we contend, 
which effectually supplants, and utterly excludes all that love 
which is partial, fixed on those who are nearly allied in the line 
of the flesh. For it is before stated in evidence, that the love 
which men bear to, their natural relations, as such, distinctly from 
others, is a rival to the love of Christ- — partial and unjust. But, 

Once more. By an appeal to the conscience of those who 
have had their mind and feelings awakened to a consideration of 
the testimony of Christ, in his second appearing, it may be farther 
proved to their satisfaction, that those who love wife or children, 
for instance, at all, in the order of that relation, and refuse to for- 
sake them, do necessarily love them more than Christ, and conse- 
quently come short of genuine love to Christ. For let it be con- 
sidered, that when the gospel is presented to such, with these 
terms of hating and forsaking, father and mother, wife and chil- 
dren, and others, their ultimate objection is, that Christ does not 
require such terms, and on that plea reject the whole. This 
proves that they love these relations and enjoyments more than 
Christ ; for if they esteemed Christ above those, they would make 
sure of their part in him, come of other matters what would ; not 
doubting, at the same time, that wife or husband, or children, will 
be all restored, provided such a state of things be compatible with 
genuine Christianity. “ For no good thing will he withhold from 



30 



GENERATION NOT OF CHRIST. 



them that walk uprightly.” (Psm. lxxxiv: 11.) “ Seek first the 
kingdom of God and his righteousness, and all these things shall 
be added to you;” (Matt, vi: 33;) that is, all those things of 
which your heavenly Father knoweth ye have need, as is stated 
in the preceding verse. 

Should any object that the above argument is not conclusive, 
because many reject that testimony of the gospel which requires 
such sacrifices, because they do not believe it true ; whereas did 
they actually believe it true, they would submit, and make all the 
sacrifices which could be required to obtain salvation. To these 
it is replied : that no sacrifices are required to be made in the 
gospel for which we plead, more than what are very expressly 
taught in the words of Christ ; and no way appears to get round 
them, only to plead that he did not mean what he said, and also 
to contrast one saying against another to weaken the force of his 
doctrine. Poor subterfuges , for those who acknowledge Christ as 
a true teacher. This testimony of the gospel goes no greater 
length than these words : “ So likewise whosoever he be of you 
that doth not forsake all that he hath, he cannot be my disciple 
and many more, as already stated. 

Besides; The ultimate and cogent reason why people disbe- 
lieve, or effect to disbelieve, is their unwillingness to make a 
sacrifice of all for Christ — their enmity against the cross which 
the gospel requires. This, instead of being an evidence against 
the truth of the gospel, in this day, is really in its favor. But 
they stumble at the cross, being disobedient. 

But to set this subject in a still clearer point of view, let us once 
more have recourse to the words of Christ. It has already been 
stated, that whatever is compatible with the genuine gospel of 
Christ, and necessary for those who are called into it, shall be re- 
stored or given to them. 'Nam the Spirit and words of Christ are 
the best testimony of these things, what they are and what not. 
He saith, “ There is no man that hath left house, or brethren, or 
sisters, or father, or mother, or wife, or children, or lands, for my 
sake, and the gospel’s, but he shall receive an hundred fold now 
in this time, houses, and brethren, and sisters, and mothers, and 
children, and lands, with persecutions ; and in the world to come 
eternal life.” 

It is worthy of observation, that there is no wife in the prom- 
ises of Christ, (why cannot the people see it ?”) for this plain rea- 
son no doubt, that the works and office commonly attributed to a 
wife, do not belong to the gospel. People may have parents and 
children, brethren and sisters, according to the Spirit, houses and 
lands to subserve the work of the Spirit, and enjoy them, when 
devoted to that use ; but a wife pertains to the order of the flesh, 



GENERATION NOT OF CHRIST. 



31 



and in that respect is not known in the gospel. Other scriptures 
speak of those who are called fathers, in relation to the work of 
Christ, that is, in the Spirit. 

This will be no improper place to introduce another scripture, 
which draws the line of distinction, and shows to what class mar- 
riage belongs. “ The children of this world marry and are given 
in marriage ; but they which shall be accounted worthy to obtain 
that world, and the resurrection from the dead, neither marry nor 
are given in marriage. Neither can they die any more ; for they 
are equal unto the angels, and are the children of God, being the 
children of the resurrection.” (Luke xx; 34, 35, 36.) Now the 
children of this world are not the children of God, nor followers 
of Christ, as he said, “ They are not of the world, even as I am 
not of the world.” Those, therefore, who marry and are given 
in marriage, are not the children of God, nor followers of Christ. 
Again : It is not to be denied that all the true followers of Christ 
are, and shall be accounted worthy, (and have been, since the pe- 
riod when they became so,) to obtain that world, and the resur- 
rection from the dead. But those accounted worthy, neither mar- 
ry nor are given in marriage ; therefore, none of the true follow- 
ers of Christ marry nor are given in marriage. 

I am aware of the flimsy objection of carnal men, to evade the 
force of this text. That the question proposed by the Sadducees, 
to which this answer was given, related to the resurrection of men 
literally dead. And what if it did ? Must the ignorance and 
carnality of those Sadducees compel Jesus to talk of carnal things, 
as well as they, or make his words false ? It was a business, not 
unknown to Jesus, to lead people out of their inferior care and 
gross conceptions, into things spiritual. So did he with Nicode- 
mus, whom he led immediately to the subject of being born of 
the Spirit; a subject of which Nicodemus had never thought or 
heard before, and by no means a direct reply to the proposition 
he had made. 

In like manner he dealt with Martha, on the occasion of the 
death and resurrection of Lazarus. “ Jesus saith to her, thy broth- 
er shall rise again. Martha saith to him, I know that he shall 
rise again in the resurrection at the last day Jesus saith to her, 
I am the resurrection and the life ; he that believeth on me, though 
he were dead, yet shall he live ; and whosoever liveth, and be- 
lieveth in me, shall never die.” (Jno. xi : 23 to 26.) Martha be- 
lieved the resurrection, the Sadducees did not ; but her conceptions 
of its nature accorded with theirs. But Jesus availed himself of 
the opportunity to lead her into something of its true nature, show- 
ing it to be a spiritual work, and that he is the resurrection and 
the life ; so that to be in him, is to be in the resurrection and in 
the life, so as never to die. Now, notwithstanding that Martha, 



32 



GENERATION NOT OF CHRIST. 



in what she stated, had respect to a literal death and literal resur- 
rection, the answer of Jesus related ultimately to neither ; for in 
that relation it would be false ; because it is an uncontested truth, 
that believers in Christ die the common literal death, as well as 
others ; and Jesus well knew that even Lazarus himself, after be- 
ing raised, as an instance of his power and truth, was subject to 
a literal death, as well as others. “ But in Christ shall all be made 
alive.” (1 Cor. xv : 22.) Those who are truly in Christ, who is 
the resurrection and the life, are in the resurrection, and can die 
no more. 

These Sadducees, it is true, proposed their question as it related 
to men literally dead ; but the answer of Jesus was not confined 
to these individuals, but included the subjects of the resurrection 
in general ; it also excludes from marriage, those who are worthy 
of the resurrection. The proposition, therefore remains true, that 
the children of God, or true followers of Christ, neither marry nor 
are given in marriage ; for it cannot be denied that they are all 
accounted worthy. 

The parallel texts in the other evangelists farther evince, that 
the resurrection of which Christ here speaks, is not corporeal, but 
spiritual. Thus Matthew, u In the resurrection, [observe, Christ 
is the resurrection,] they neither marry nor are given in marriage, 
[present tense,] but are as the angels of God in heaven,” (xxii : 
30.) And Mark, “ When they shall rise from the dead, they nei- 
ther marry nor are given in marriage, [present tense,] but are as 
the angels which are in heaven.” (xii : 25.) As Christ is the 
resurrection and the life, when any come into Christ, they rise 
from the dead. “ If then ye be risen with Christ, seek those 
things which are above.” (Col. iii : 1.) 

Thus, by comparing these parallel texts, it is evident that to be 
in the resurrection, to rise from the dead, and to be accounted 
worthy, are one and the same thing ; for the three evangelists, 
speaking by the same Spirit, use these different phrases in de- 
scribing precisely the same state ; which could not be true of any 
resurrection of the body, literally ; but is strictly applicable to that 
moral or spiritual change which is effected in the soul by becoming 
one with Christ in the Spirit, and so passing from death to life. 
Add to this, that Luke’s account expressly limits the resurrec- 
tion here intended, to that by which its subjects become chil- 
dren of God. “ They are the children of God, being the children 
of the resurrection.” Here the resurrection is stated as the me- 
dium whereby they become children of God, which is confess- 
e lly no other than receiving Christ, and being made alive in 
km. 

To prove that the resurrection here intended, is incompatible 
with remaining in the tabernacle, and, therefore, that this scripture 



GENERATION NOT OF CHRIST. 



33 



teaches nothing contrary to Christians marrying like the rest of 
the world, some avail themselves of this argument; That the 
characteristic terms used in describing those who do not marry , 
are such as cannot be applied to men on the earth. Such as “ Nei- 
ther can they die any more ” But it has been already shown that 
this is applicable to all those who are truly in Christ. Another 
part of their character is : u But are as the angels of God in heaven ” 
or “ For they are equal to the angels .” Now query ; Is this any more 
than that for which Christ taught his disciples to pray ? “ Thy 
kingdom come ; thy will be done on earth as it is in heaven ” This 
kingdom can be no other than the kingdom or church of Christ 
on the earth, for to that the prayer limits it ; those, therefore, who 
are true members of Christ’s Church on earth, are as the angels 
of God in heaven, for they do the will of God on earth, as it is 
done in heaven. And what do angels more ? Besides : 

The nature of language is to be limited, in a certain degree, to 
the subject under consideration when it is used. The subject in 
hand is the resurrection, as it stands connected with marriage. 
In the first place, then, those who are in Christ, the resurrection 
and the life, though they have once died in Adam, are now 
where they can die no more, and herein are equal to the angels. 
Also, those who are in Christ, are counted worthy to obtain that 
world and the resurrection from the dead ; therefore, they neither 
marry nor are given in marriage, and are, therefore, as the angels 
of God in heaven, who do not marry. 

These things show, that the whole description of those who 
neither marry nor are given in marriage, is strictly applicable to 
men on the earth ; and though the language be too spiritual and 
heavenly for those who are after the flesh, and, therefore, savor 
only the things of the flesh, it is nowise inconsistent with the 
faith and feelings of those who are in Christ Jesus, who walk 
not according to the flesh, but according to the Spirit. They can 
ask no better condition, and they know that angels are incapable 
of anything superior to being free from the fetters of the flesh, 
the bondage of corruption, and doing the will of God according to 
the order of Christ, “ Of whom the whole family in heaven and in 
earth is named” (Eph. iii : 15.) 

An appeal to the learned. The Greek word used by Mark, which 
the translators have rendered “ They shall rise,” is the present of 
the subjunctive mood. Now, can any reason be assigned why 
they should translate it by a future tense, except to accommodate 
it to their own understanding, being, at the same time, ignorant 
of the import of the text and the subject to which it related ? The 
phrase in Luke, which is translated, Shall be accounted worthy,” 
is a participle of the second indefinite, importing past tense, though 



34 



GENERATION NOT OF CHRIST. 



imperfectly. On what principle could the translators make such 
a bold adventure, as to render that phrase by a future verb, except 
the same arbitrary determination to translate according to their 
own views ? The literal translation of the phrase used by Mark, 
is, “ When they rise ;” and it properly expresses the situation of 
those who hear the gospel, with respect to the resurrection ; which, 
though it had never been perfected in any case, was then working, 
and would be accomplished in an increasing progressive succes- 
sion. Thus the sentence will read ; “ For when they rise [that 
is, as fast as any rise,] from the dead, they neither marry, nor are 
given ip marriage.” The phrase used by Luke, though used in a 
different tense, communicates the same information, by a different 
form of expression. It may be translated, “Those accounted 
worthy or, in its connection, thus ; “ But they who are [or have 
been] accounted worthy to obtain that world, and the resurrection 
from the dead, [that is, as fast as any are accounted worthy, or 
come into the number of God’s children, they] neither marry, nor 
are given in marriage.” 

Thus the whole matter is applicable to those who keep the gos- 
pel on the earth ; as much as the commission which Christ gave 
to his disciples, to preach the gospel, and to baptize those who 
should believe ; both of which, the believing and baptizing, are 
expressed in the same tense, or division of time, as the being ac- 
counted worthy ; u He that believeth, [or hath believed,] and is 
[or hath been] baptized, shall be saved.” When the people be- 
lieved, they were baptized ; and when they were baptized, they 
received the promise of salvation, and began to be saved from that 
hour for they were baptized into Christ, and into his death, or 
baptized by the Spirit, as it is again written : “ After that ye be- 
lieved, [or having believed, the word being a participle, expressing 
the same division of time as above,] ye were sealed with that Hqly 
Spirit of promise.” (Eph. i: 13.) So when the people are (or 
have been accounted worthy to obtain, they cease so marry in the 
present tense. 



CHAPTER YI. 

THE SUBJECT CONTINUED. 

A farther proof that marriage is inconsistent with Christianity, 
is the saying of the apostle : “Now concerning the things whereof 
ye wrote unto me ; It is good for a man not to touch a woman.” 
(1 Cor. vii: 1.) This point he has treated at considerable length, 
and in a manner which appears to be little understood by pro- 



GENERATION NOT OF CHRIST. 



35 



fessors in general, who in their appeals to it, seem to forget the 
proposition which is laid down as the foundation point to be dis- 
cussed and maintained, that, It is good for a man not to touch a 
woman , and to build all their arguments on the exceptions and 
permissions which are made to answer cases of necessity and in- 
ability ; and thus they subvert the whole of the apostle’s mean- 
ing. It is expected of an honest writer, that the proposition which 
he undertakes to defend, will meet the approbation of his own 
best judgment, and so remain until he is convinced of the con- 
trary. But the apostle was so far from giving up his position, 
that he has maintained it to the last, and confirmed it with an ap- 
peal to his having the Spirit of God, and that he spoke as one 
who had obtained mercy of the Lord to be faithful. Accordingly, 
all he has said in favor of marriage, or of living in natural gene- 
ration by those who were already married, is on the principle of 
permission and necessity, contrary to the desire of him who had 
the Spirit of God, and had obtained mercy of the Lord to be 
faithful. 

“ It is good for a man not to touch a woman. Nevertheless to 
avoid fornication,” [or, but because of the fornications, Sia $s rag 
fiopvsiag, for the words to avoid , are not in the Greek, but for no 
other cause, as to marry is not after Christ, but for the reason 
offered:] “let every man have his own wife, and let every wo- 
man have her own husband.” If those intersexual works must 
be carried on, let every one have his own, and not meddle with 
another. And in the meantime let the best possible deportment 
be observed towards each other. “ Let the husband render unto 
the wife due benevolence ; and likewise also the wife to the hus- 
band. The wife hath not power of her own body, but the hus- 
band; and likewise also the husband hath not power of his own 
body, but the wife. [This is according to the law of marriage.] 
Defraud* [or deprive] ye not one the other, except with consent 

* It is very unreasonable and inconsistent to suppose the apostle Paul 
that holy man of God, by his apostolic authority, meant to require his Chris- 
tian followers who happened to be in a married state, to subject themselves 
to the insatiable “ lust of concupiscence” in each other, without regard to 
times and seasons, or the restraints of conscience, and with no exceptions — 
not even for the purpose of fasting and prayer, except by mutual consent. 
Can any rational person believe that this faithful servant of Christ, would 
give the demands of lust upon the parties, a claim paramount to their con- 
scientious feelings of fasting and prayer to God ? This would be giving a 
license to unbridled lust that would shock the moral feelings even of a 
heathen, and degrade the very name of Christianity in his view. 

The Mosaic law bound the parties to regard times and seasons, and man- 
kind, generally, have some remaining sense of proper times and seasons, 
and the state of the parties. But according to the doctrine of some ex- 
positors, it seems that they would have this barrier entirely removed, and 



36 



GENERATION NOT OF CHRIST. 



for a time, that ye may give yourselves to fasting and prayer ; [for 
if ye touch wife or husband, ye can neither fast nor pray in the 
Spirit. See Exod. xix : 15,] and come together again, that Satan 
tempt you not through your incontinency. But this I speak by 
permission, [because of your carnality and weakness in the faith, 
ye being unable to receive the unmingled truth of Christ,] not of 
commandment. For I would that all men were even as I my- 
self; but every man hath his proper gift of God, one after- this 
manner, and another after that.” So that some were able to "bear 
a heavier and more perfect cross than others, having received a 
greater gift of God, according as they were better able to exercise 
and improve it. 

Thus he gave to every one according to his ability to improve. 
And that this is the true meaning of the apostle’s words, is proved 
by this, that the Spirit doth not contradict itself ; for to suppose, 
as some have whimsically done, that some men had received a 
gift of God to marry, and some had not, would contradict the same 
Spirit in the" apostle, saying, u I would that all men were even as 
I myself;” who confessedly was unmarried. “I say, therefore, 
to the unmarried and widows, It is good for them if they abide 
even as I. But if [through the violence of their lusts, and their 
lack of power in the Spirit of Christ] they cannot contain , [or 

make the demands of lust the supreme dictator, pointing to an object of 
worship above even God himself. This is the character which the same 
apostle gives of the man of sin. The perversions of this single text has 
done more, among professed Christians, towards enthroning the man of sin y 
than any other that we know of. The apostle taught no such doctrine. 
Nay ; he gave this, as he expressly declares, by permission, and not of com- 
mandment. It laid the parties under no further obligation than this ; that 
if they were so carnal that /they were not able to understand nor receive 
the spiritual doctrine and cross of Christ, but must enjoy the flesh, in some way 
or other, they should not forsake their own husbands and wives, but should 
conduct themselves decently, properly and benevolently towards each other. 

If the apostle meant to give any other injunction than this, he contradicts 
himself: for in the close of this instruction, he destroys the idea of its being 
his desire that they should come together at all, by saying, “ I speak this 
by permission, and not of commandment. For I would that all men [mar- 
ried and unmarried] were even as myself.” He himself was unmarried, 
and had nothing to do with the lust of the flesh. Y et how astonishing it is, 
that those who name the name of Christ, and assume the highest attain- 
ments in Christianity, and claim the greatest learning and the deepest re- 
search in divine things, should take to themselves, and apply to their own 
indulgence, the permissions and indulgences given to the Corinthians, whom 
the apostle expressly declares to be carnal, and that he spoke to them as 
carnal, and not spiritual. And these permissions and indulgences they ob- 
stinately prefer to the good and right way which the apostle so plainly 
points out, by declaring that it is good to touch neither husband nor wife, 
nor any gratification of carnal lust, and sets himself as an example of such 
a character. “ It is good that ye abide even as I” — and, “ Be ye followers 
of me, even as I am of Christ.” — [E d. 



GENERATION NOT OF CHRIST. 



37 



rather, according to some eminent critics, will not contain ,] let 
them marry ; for it is better to marry than to burn.” And thus 
it is, through the whole discourse, as every man of a discerning 
mind can see ; the only countenance given to marriage is per- 
mission to avoid a greater evil, or, which is the same, through 
that necessity which arises from their carnal state, and unwilling- 
ness to take up their cross. But he maintains his position, that 
It is good for a man not to touch a woman ; or wife, as the word 
is rendered everywhere else in that discourse ; neither is there 
any kind of reason for not rendering it wife , in this proposition, 
as wife and husband are the special subject matter of the whole 
chapter. 

Accordingly, in his last sentence, after he had considered the 
matter through, and on every side, he hath confirmed his proposi- 
tion, that the good way is not to marry. “ But she [the widow] 
is happier if she so abide, after my judgment ; and I think also 
that I have the spirit of God.” If therefore Paul was not mis- 
taken — if he was under the guidance of the Spirit of God — if he 
understood the genuine spirit of Christianity — if his writings have 
any validity on this subject, it is not good, it is not according to 
genuine Christianity for a man to touch a woman, or a woman a 
man, in the line of marriage or its. works. But the apostle did not 
enjoin it on them, absolutely, to abstain, but urged it as far as 
they were able to bear, and left them to make their own choice, for 
the time being, after having shown them what is the best way. 

Neither were they who married absolutely disowned nor ex- 
cluded from the number of believers in that day, although they 
were not able to come into that close, spiritual and pure union 
with the unmarried, and suffered many disadvantages, for the time 
being, and also must finally come to that point, bearing a full and 
perfect cross, before they could find full redemption. Hence he 
urges them with great earnestness, and yet with that tenderness 
and forbearance which their situation required. They were just 
called, and likely most of them out of heathenism. They were 
yet carnal, and walked as men: (1 Cor. iii : 3,) and it became 
necessary to deal with them as they were able to bear, to feed 
them with milk, and not with strong meat. 

“Now, concerning virgins, I have no commandment of the 
Lord, yet I give my judgment, as one that hath obtained mercy 
of the Lord to be faithful, I suppose therefore, that this is good for 
the present distress, [or otvctyx'yjv necessity ] I say that it is good 
for a man so to be. Art thou [already] bound to a wife ? Seek 
not to be loosed, [for the present. But] art thou loosed from a 
wife, seek not a wife, [but being free remain even as I, and thou 
wilt find thy advantage in so doing.] But and if thou marry, thou 



38 



GENERATION NOT OF CHRIST. 



hast not sinned ; and if a virgin marry, she hath not sinned ;’V for 
sin is the transgression of the law, and there is no commandment 
not to marry ; abstinence is only a matter of faith in Christ. 

This is quite an accommodating expression, to ameliorate the 
edge of truth, in tenderness to those who were not able to digest 
sound doctrine in its naked simplicity. It was also well calcula- 
ted to prevent contentions and evil surmisings against each 
other, to which the Corinthians were very subject. In this view 
we may consider many of his expressions, and amongst others, 
that in the epistle to the Hebrews ; “ Marriage is honorable in 
all, and the bed undefiled.” (xiii : 4.) A saying which cannot 
apply to any, except those who faithfully abstain from the flesh. 
A short saying dropped, in an unconnected dress, to relieve from 
difficulty, lest they who were unmarried should surmise evil against 
those who were married, as though they corrupted the faith of the 
gospel. But after all these accommodating expressions, it is cer- 
tain that the words, hath not sinned , can only be applied accord- 
ing to the measure of their faith, and they were evidently so 
applied by the apostle : “ For [he says] whatsoever is not of faith, 
is sin.” (Rora. xiv : 23.) Therefore they could apply to those 
only who were carnal, (as were the Corinthians,) and had not the 
real faith of Christ ; for this faith is diametrically opposite to the 
carnal mind, and those who disobey it, certainly sin in so doing. 
Hence he shows them what will be the effects of the true faith of 
Christ when it comes to be finally established in the hearts and 
lives of believers ; for he adds : “ Nevertheless, such shall have 
trouble in the flesh : [being plagued by its lusts ; because by the 
law of marriage, they have not power over their own bodies, being 
bound to others by the flesh ;] but I spare you.” (Having said as 
far as ye can well bear.) “ But [/ must do my duty , therefore,] 
this I say, brethren, the time is short : it remaineth, that both 
they that have wives, be as though they had none ; and they that 
weep, as though they wept not ; and they that rejoice, as though 
they rejoiced not ; and they that buy, as though they possessed 
not ; and they that use this world, as not abusing it ; for the 
fashion of this world passeth away.” All these customs of the 
world, therefore, must cease in the Church. 

In vain do men plead that these things relate to the state of 
Christians after the dissolution of the body, or natural death, be- 
cause in that state, there is no kind of evidence that they will 
either buy or use this world, or that they will have wives to be as 
though they had none. Besides, the reason of this state of things 
is not because we go out of the world, but because its fashion or 
form passeth away. In vain do they allege that the distress, 
which made it most proper to omit marriage, was the persecution 



GENERATION NOT OF CHRIST. 



39 



which lay on the Church, making the times difficult ; for had that 
been the distress to which the apostle alluded, the time might have 
come when they might marry with more convenience. But instead 
of that, the only prospect he lays before them is, that the time was 
fast approaching when all such things would entirely cease. The 
distress, therefore, or necessity, was on the other side. They 
were so lost in the flesh, and had so little power over it, that he 
found a necessity to leave those who had wives, to live in that 
order for the time being. “ Art thou bound to a wife ? seek not 
to be loosed ;” and only to entreat of those who were not married, 
to remain in that state. “ Art thou loosed from a wife ? seek not 
a wife.” And that only by request, as they could bear no more. 
But his care for them, seeing the danger to which they were ex- 
posed, holds him to expostulate with them yet more, and show 
them, still farther, the advantages of the single life. 

“ But I would have you without carefulness. [Or free from 
perplexing cares, <qxspipwou£, which is a state incompatible with 
the married life, for] He that is unmarried, careth for the things 
that belong to the Lord, how he may please the Lord. But he 
that is married, careth for the things of the world, how he may 
please his wife. There is difference also between a wife and a 
virgin. The unmarried woman careth for the things of the Lord, 
that she may be holy, both in body and in spirit ; [a privilege in- 
compatible with the married life ; else why not the married wo- 
man have it also ?] but she that is married, careth for the things 
of the world, how she may please her husband. And this I say 
for your own profit ; [or convenience, from the conviction of its 
truth and propriety, with great tenderness ;] not that I may cast 
a snare upon you, [or bring you under any unnecessary trial or 
sufferings,] but for that which is comely [and suitable to the 
life of a Christian] and happily corresponding with the Lord, 
[surpoo's^pov tgj KupjwJ without [offering anything by] violence 
as I would much rather gain you to the best way, by inviting mo- 
tives than by violent means. Observe ; the words, That ye may 
attend upon the Lord , are a forced translation without any regular 
foundation in the Greek 

So that, after considering the subject through, and on every 
hand, he has maintained his position, that u It is good for a man 
not to touch a woman.” Add to these things, that mrriage is 
entirely a matter of law, and not of Christianity ; those therefore 
who marry, being professed Christians, are under the law, and 
serve another than Christ. u The wife is bound by the law [not 
by the gospel] as long as her husband liveth ; but if her husband 
be dead, [or hath fallen on sleep, xoi/j/y]^,] she is at liberty, [ac- 
cording to the same law] to be married to whom she will.” But 



40 



GENERATION NOT OF CHRIST. 



still it was better not to marry at all ; therefore he adds : “ But 
she is happier if she so abide, after my judgment : and I think 
also that I have the Spirit of God.” 

But, as before stated, those who married were not wholly re- 
jected, but left to keep their own order in the outer court. What 
was certainly required of every one, was to keep faithfully that 
which he professed. For although there was no finished salvation 
or perfect justification to be obtained, in living according to the 
course of this world, or in a married life, yet some were ac- 
knowledged as believers in the outer court, who lived in that man- 
ner ; while others bore a full cross against the flesh, and com- 
posed the inner court, or temple. And not unlikely some, even 
at Corinth; for it is quite a reasonable conclusion, that some 
would be found so far devoted to Christ and his beloved apostle, 
as to feel the propriety of yielding to his great anxiety for their 
spiritual advantages, and of living as he lived, when he said, I 
would that all men were even as myself. Art thou loosed from a 
wife, seek not a wife — and, I would have you without carefulness. 
A still clearer proof of these two orders of believers, as well as 
that marriage in no respect belongs to the faith of Christ, or the 
life of a Christian, is found in the apostle’s words to Timothy. 
(1 Epist. y : 9, &c.) “Let not a widow be taken into the num- 
ber under three-score years old, having been the wife of one man, 
[not twice married] well reported of for good works ; if she have 
brought up children, if she have lodged strangers, if she have 
washed the saints’ feet, if she have relieved the afflicted, if she 
have diligently followed every good work.” Now this could not 
be merely the number of widows to be maintained by the Church ; 
for it would be too ptfor a reason for not taking in one who was 
in need, that she was not sixty years old, or that in the days of her 
ignorance of Christ, she had been a wife to two husbands. 

But the following words show plainly who were the number : 
They whose faith was not to marry, but to live in continence and 
virgin purity, after the example of Christ and his apostles. Which 
faith, any one who possessed it, would necessarily violate, and 
give an occasion to the adversary to reproach the profession, by 
marrying, or showing any such inclination. “ But the younger 
widows refuse : for when they have begun to wax wanton against 
Christ, they are willing to marry ; [yoqjiSTjiv dsXoufl'iv] having dam- 
nation, because they have cast off their first faith.” These pas- 
sions, therefore, which incline people to marry, especially in those 
who profess to follow Christ by bearing a full cross, are wanton- 
ness against Christ . Else why not be willing to marry without 
waxing wanton against Christ ? And why not marry without cast- 
ing off their first faith, if that first faith had not been contrary to 



GENERATION NOT OF CHRIST. 



41 



marrying ? And why have damnation because they cast off their 
first faith, if that first faith had been unnecessary or improper ? 
For who can be condemned by the truth for doing what is right ? 
Not one. 

No solid arguments can be offered against this reasoning, or in 
support of marriage as being consistent with pure Christianity. 
And when they became willing to marry, having cast off their first 
faith, they were exposed to run into greater evils than those who 
never pretended to any such faith ; “ And withal they learn to be 
idle, wandering about from house to house ; and not only idle, but 
tattlers also, and busy-bodies ; speaking things which they ought 
not. I will, therefore, [to avoid the extravagant and greater evils,] 
that the younger widows marry, [there is no authority in the Greek 
text for the term women , it not being in the text, which is exclu- 
sively of widows ,] bear children, guide the house, [or family, in a 
manner suitable to that order which they are able to keep,] give 
none occasion to the adversary to speak reproachfully,” (by acting 
contrary to what they have professed, or marrying after coming 
into the number of those who profess a contrary faith.) “ For 
some have already turned aside after Satan,” having consented to 
marry after professing to be of that number, which is the true 
Church, bearing a full cross, therefore receive no more of them, 
except the aged and pious characters above described. 

And as for the younger, “ If any man or woman that believeth, 
have widows, let them relieve them, and let not the Church be 
charged ; that it may relieve them that are widows indeed.” 
“Now, she that is a widow indeed, and desolate, trusteth in God, 
and continueth in supplications and prayers night and day. But 
she that liveth in pleasure, is dead while she liveth ” Now it 
could be no ground of reproach to a Church, who have no faith 
that marriage is contrary to genuine Christianity, for one of their 
young widows to marry ; because in so doing she would violate no 
profession of faith, and might thereby relieve the Church of ex- 
penses, if she had to be maintained. 

The reason, therefore, that the apostle gave counsel for the 
young widows to marry, is clearly to avoid more distressing evils. 
It is also evident, that all who were in that day called believers, 
did not keep the faith in a full cross, as did the apostles and some 
others who were more properly the Church ; and finally, that mar- 
rying or living in the works thereof, is inconsistent with the life 
of the true followers of Christ. 



42 



MARRIAGE A CIVIL RIGHT. 



CHAPTER VII. 

MARRIAGE, A CIVIL RIGHT, AND CARNAL RELATIONS OF THE WORLD, 
THEREFORE DOES NOT BELONG TO THE CHURCH OF CHRIST. 

That the children of this world, distinctly from the followers of 
Christ, should marry, is quite natural. And this shows what mar- 
riage is, and to what class it belongs : that it is a civil right and a 
cwil institution, properly belonging to the citizens of the world, and, 
therefore, the privilege of every man who chooses to use it. 

That it properly belongs to the civil department, is not only 
proved by the doctrine of Christ, but acknowledged and confirm- 
ed by the usage of civil governments, who constantly assume the 
sole power of regulating marriage among all classes of people, de- 
termining who may perform the ceremony, and who may not, who 
may be married, and who may not, and annexing penalties on 
those who transgress the prescribed limitations. And this is the 
case, not only in those governments who usurp an authority over 
the conscience, but in those wiser and more happy governments, 
who declare, as being part of their constitution, or bill of rights, 
that no civil power hath, or can have, any right to control or at 
all to interfere with the rights of conscience. 

Thus the civil department supports this position : That marriage 
is a civil right and a civil institution, and maintains its perogative 
in it. And professors of Christianity also acknowledge this pre- 
rogative, being all careful to regulate their marriages 'according to 
the limitations prescribed by lay. 

The act also of marrying, which is only a cerimonial rite, is 
properly of a civil nature ; for, notwithstanding the civil depart- 
ment, at least in free governments, leaves every class of people, 
or every individual, to his own choice, in what manner to perform 
it, it is, nevertheless, the confirming and guarantying of a civil 
right, between the parties, and he or they who officiate therein, 
do it by the sanction of the civil department, and are thereby prop- 
erly civil officers. Some of the ministerial order have had light 
to see into this so far, as to have serious reflections about giving 
up the business of marrying people, (thus far, at least, in one of 
my acquaintance,) but the next natural consequence is, that pro- 
vided it is improper for a preacher of the gospel to marry others, 
it is also improper for him to be married ; but this is too crossing 
to the flesh, to be sanctioned by the example of those who prefer 
the flesh to the Spirit. 

Marriage being the privilege of all people who choose to use it, 
no one man, or association of men, have any right to forbid or re- 



MARRIAGE A CIVIL RIGHT. 



43 



quire any one to marry; in this respect every man’s faith is his 
law ; if he marry, he shall deprive no other man or people of their 
equal civil rights, and if not, it remains the same. If, therefore, 
any man choose to marry, and so to be of the children of this world, 
none have any right to forbid him : his faith is his law. And, on 
the other hand, if any one choose to abstain from marrying, that 
he may follow Christ in the regeneration, (every one knows this 
is not contrary to the example of Christ,) and be counted worthy 
to obtain that world and the resurrection from the dead, none have 
any right to interfere or control him, or on that account to inter- 
rupt him in the use of any civil right or privilege : his faith is his 
law. It is an evident truth, that no one, by omitting the use or 
enjoyment of any civil right, gi ves any just occasion to be depriv- 
ed of another. For instance, the possessing of landed property is 
a civil right ; but should any man or people believe it contrary to 
the spirit of Christianity to hold personal or private landed proper- 
ty, and so refuse to do it, for conscience’ sake, would it be presum- 
ed that, on that account, he could justly be deprived of the liberty 
of worshipping God according to his own faith, which is a civil and 
natural right, or of buying and selling common property, which is 
a civil and natural right, or even of marrying, which is also a civil 
and natural right ? Certainly not. 

But the unquestionable privilege of all men, according to the 
very nature of their civil rights, to marry and be of the children of 
this world, can never introduce a civil right or civil institution, into 
the church of Christ, or incorporate it with his law and order. 
Neither can that, or any other reason, make it criminal or unchris- 
tian, in the church and ministers of Christ, who preach by com- 
mission from him, to maintain that marrying, or living in that or- 
der, according to the course of this world, is contrary to the faith 
and order of Christ, or to require, by the faith of Christ, not by 
civil authority, that all those who unite with them, and profess to 
be of the body of Christ, should conscientiously and scrupulously 
abstain from every thing of that nature. It is just for a man to 
profess to be what he is. Each man is left to his own choice, 
whether he will follow Christ or the world, and at liberty to act 
his own faith ; but no man’s faith or choice, can alter the faith and 
order of Christ ; it may and must finally determine the man’s own 
condition; but the faith of Christ must remain inviolable ; and 
whoever possesses that faith, is counted worthy to obtain that world 
and the resurrection from the dead, and those accounted worthy 
neither marry nor are given in marriage. 

No matter what any man professes, as belonging to the faith of 
Christ or worship of God, which does not interfere with the rights 
of others, so as to be any just cause of grievance, no civil or ar- 



44 



MARRIAGE A CIVIL RIGHT. 



bitrary power has any right to molest him ; but to require the peo- 
ple or ministers of Christ, preaching under commission from him, 
to acknowledge as belonging to the faith or work of Christ, any- 
thing or everything which any man should propose, as agreeable 
to him, or to cede any part of the faith or doctrine of Christ, or 
which they preach as by commission from him, to accommodate 
the gospel testimony to the feelings or choice of others, is in effect 
to give every man the preeminence over Christ, and subjugate 
the gospel testimony to the will of man. Whatever, therefore, be- 
longs to the gospel of Christ, his church not only have a right, but 
are under the most solemn obligations to God, to maintain ; and if 
any man or people hold errors, and call them truth, arguments 
founded on scripture and sound reason, or the gift and power of 
God, in the Spirit of the gospel of Christ, are the only justifiable 
weapons with which to oppose such errors ; and these the faithful 
have a right to ply with freedom. 

JSTo man can serve two masters. The flesh lusteth against the 
Spirit, and the Spirit against the flesh ; and these are contrary the 
one to the other. “ He that soweth to the flesh, shall of the flesh 
reap corruption ; and he that soweth to the Spirit, shall of the 
Spirit reap life everlasting.” Thus every man must make choice 
for himself, and be rewarded accordingly. 

If marriage be not a civil right, and free to all citizens, or if it 
be a Christian institution, none but Christians have any right to 
it. But on the contrary, if it be a civil right and a civil institu- 
tion, which few if any will deny, it is no part of the Christian faith 
or economy, unless introduced by the Author of Christianity, which 
has not been done, but expressly excluded, as has been shown. 

It may then be inquired, with the utmost propriety, What au- 
thority or pretence have any who profess Christianity, to introduce j 
into the church, a civil institution, or ceremony, which Christ has 
not required at their hand ? Who have any right to require any 
class of professed Christians, to use any civil right, which they 
consider improper for them, and inconsistent with their calling ? 
What power has any right to assume the perogative over the con- 
sciences of any class of professed Christians, to subject them to 
inconveniences or deprive them of their civil rights, because they 
choose to omit one or more, as being inconsistent with their call- ( 
ing, while at the same time, they leave all people to an equal j 
freedom of choice, and neither usurp nor claim any authority or j 
influence over any individuals, contrary to their own faith and 
choice ? J 

If therefore, any people, for the sake of following Christ more j 
perfectly, choose not to marry, or if married, choose not to live a 
after the flesh, because they believe such a life to be inconsistent 



MARRIAGE A CIVIL RIGHT. 



45 



with the faith and order of Christ ; in the meantime considering 
and maintaining it a matter of free choice and faith with all others, 
according to their natural and civil rights, whether to be one with 
them or not, do such people violate any principle of a free gov- 
ernment in so doing ? Certainly not. On what foundation of 
justice, or according to the free and liberal principles of the 
American government, can they be accused or subjected to op- 
pressions or grievances, by giving their opposers legal advantage 
against them ? Yet this has been attempted by some, who savor 
the spirit, not of Christ, but of anti-christian tyranny. 

An additional and very striking proof that marriage does not 
belong to the Church of Christ, but is entirely of the world, is con- 
tained in the measures taken by the apostates in the latter time to 
establish their reputation, and perhaps their hope as Christians. 
“ Now the Spirit speaketh expressly, that in the latter times cer- 
tain shall apostatize from the faith, yielding [oj poo's^ov < rs^] to sedu- 
cing spirits [or wvsup.aa'i tfXavois, erroneous spirits] and doctrines of 
demons, who speak lies in hypocrisy, [or through the hypocrisy of 
liars,] who have their own consciences seared as with a hot iron, 
who forbid to marry, [and require or command] to abstain from 
meats which God had created to be received with thanksgiving 
of those who believe and know the truth.” (1 Tim. iv : 1, &c.) 

A material point in affecting a well-concerted plan of forgery, 
is to retain all the most noted and conspicuous characters of the 
original. When, therefore, the anti-christian church prevailed, 
having lost the true Spirit of ‘Christ, and having, for that reason, 
no longer any power over the spirit of the world, and their mem- 
bers being all carried away with the lust of concupiscence, so as 
to lose every appearance of the followers of Christ, and the repu- 
ted Church, or rather chief bishop, now reigning with absolute 
power, nothing appeared more eligible, or better calculated to 
maintain some resemblance of the Christian Church, than to forbid 
to marry, and to require to abstain from meats, or to keep fasts, 
which was also a practice of the ancient Church, that they might 
restrain by the force or energy of law, those passions which they 
had no longer any power of the Spirit' to crucify. But as the 
apostle bore with many in a certain degree, and acknowledged 
them as believers, though in a more distant relation, as the outer 
court ; and as they only, who lived in the first order, abstained 
from marriage and the works of the flesh entirely, as did the apos- 
' ties and others who were the true Church in that day ; so the law 
^ prohibiting marriage extended only to the foremost class of pro- 
fessors, and to the whole of the priesthood, all of whom are bound 
8 by law, who undertake to live in that order, and also by oath, with 
* all the rest of the monastic order. 

Thus arbitrary measures became substitutes for the faith and 



46 



MARRIAGE A CIVIL RIGHT. 



Spirit of Christ, since these have been lost, to preserve, as much 
as possible, the resemblance of the Christian church. These 
things having taken place early in the apostacy, while the order 
of the church of Christ was yet known, are a striking proof that 
marriage hath no part in that church, but is of the world. 

The following extract from an Epistolary discussion on religion, 
between a Protestant and a Catholic, which fell into my hands a 
few days after I had written the above statement, elucidates and 
confirms it by the Catholic’s own words. In his reply to the 
Protestant, who complained that the law of the monastic orders 
was arbitrary and cruel, he says : — “ The promoters of the dis- 
ciplinary law that prescribes it, had undoubtedly a commendable 
intention; they wished them to be angels-like, who angelical 
functions exercise ; but considering its inconveniences, they had 
better perhaps been ruled by St. Paul’s doctrine, satisfied with 
giving it as a counsel, not as a command.” 

A proper understanding of this subject, at one stroke exonerates 
the people who refuse to marry for the sake of Christ and his 
cross, from the charge of forbidding to marry, inasmuch as what 
they teach and practice amounts to this ; That every thing ought 
to be kept in its proper place, and treated according to its own 
order, so as to stand or fair therewith. Can any suppose that this 
is to depart from the faith of Christ, to do as he did, for the pur- 
pose of obedience to him ? Or is a man guilty of speaking lies 
in hypocrisy for living up to what he believes and testifies is right ? 
and not rather he who testifies one thing and practices another ? 
as all those do who profess to be of the family of Christ, and to 
follow him in the Spirit, while they live after the flesh, according 
to the first Adam, marrying and giving in marriage, as it is writ- 
ten of that order, They twain shall be one flesh. 

Can any people be justly charged with forbidding to marry, or 
of intruding on the rights of others, by testifying that marriage i 
does not belong to the followers of Christ, and living according 
to that testimony, declaring all the time, that it is a matter of pure 
faith, without force or commandment, in every one who chooses * 
to walk in that order ? If this be the case, by parity of reason, f 
whatever any people profess, be it false or true, and maintain it a 
to be necessary to Christianity, living accordingly ; such people, a 
by so doing, forbid all others to practise contrary to that profes- o 
sion, and thus the faith of Christ is turned into a law of command- /< 
ments, contrary to the whole nature and plan of gospel invitation ^ 
— Whosoever will, let him. For let truth be what it may, those p] 
who are Christians indeed must have it, not only in profession, fa 
but possession, holding the truth in righteousness, and according na 
to the aforesaid conception of forbidding, they necessarily forbid 1111 



MARRIAGE A CIVIL RIGHT. 



47 



all others to deviate from them, even those who make no preten- 
sions to Christianity, as well as those who differ from them in the 
profession of it. 

It will be granted on the principle of equal rights, that all or- 
ders of professed Christians, have a right to institute their own 
order of worship, or to speak more consistently with giving Christ 
the preeminence, to learn of him what is the true worship of 
God, and to require all who undertake to be of that body, and of 
the same faith with them, to live according to that faith, otherwise 
not pretend to be of them. Those, therefore, whose faith is not 
to marry, or live after the course of this world, because of its 
being contrary to the faith and order of Christ, have an in- 
disputable right to require all those who profess their faith, and 
desire to be joined with them, to live according to that faith, and 
to abstain from every thing contrary thereto, or else not pretend 
to be of that people. And this is perfectly consistent with the 
faith and law of Christ, as well as the utmost natural freedom of 
every man’s conscience. Neither has it any relation to forbid- 
ding others to do what they in substance practised themselves, or 
enjoining on others that abstinence and self-denial which they 
themselves did not keep ; to which may be added as contained in 
that forbidding, the subverting of the Spirit and faith of the gospel, 
by undertaking to effect by arbitrary measures, what they were 
unable to do by the faith of the gospel, in consequence of their 
having lost the Spirit and power, by apostatizing from the faith of 
Christ. “Speaking lies in hypocrisy, having their conscience 
seared with a hot iron, forbidding to marry.” But when people 
live according to what they teach and profess, bearing a living 
testimony against the flesh and all evil, they neither speak lies in 
hypocrisy, nor have their conscience seared.* 

Seeing that marriage is a civil right of the world, and not a 
Christian institution, for professed Christians to marry, or claim 

* The foregoing explanation is given in conformity with our common 
translation of this text ; but for the better understanding of those who wish 
to come at the truth, we would remark that, according to some of the most 
eminent critics, the translation, Forbidding to marry , and commanding to 
abstain from meats , is found to be erroneous. The words, and commanding , 
are an unwarrantable supply, and only become necessary, in consequence 
of the wrong translation of the Greek word Ku^vovtuv, which is rendered 
forbidding ; but which literally signifies binding , confining , or restraining ; 
so that the original text, if rightly translated, would read in plain English, 
binding or constraining to marry, to abstain from meats, <fcc. Hence the 
plain and obvious import of the text is, that those apostates from the true 
faith of Christ, would bind, constrain or confine their adherents to the car- 
nal marriage of the flesh, contrary to that life of virgin purity, and spiritual 
union in Christ, which is the true meat of Christ and his followers ; that 
meat which God hath provided “ for those who believe and know the truth? 



48 



MARRIAGE A CIVIL RIGHT. 



it as their province, involves, amongst other things, the following 
absurd principles. In the first place, it reflects disgrace on the 
gospel of Christ, and charges God with affording only a scanty 
and insufficient portion to its subjects, and alleging that the in- 
heritance of God’s people, by the gospel, including the promise of 
the life that now is, and of that which is to come, is so unsatisfy- 
ing, that it can be made more perfect by the addition of fleshly 
pleasures, they therefore count it expedient for the completion of 
their happiness to add the pittance of pleasure which belongs to 
the world. Secondly. It is an attempt to rob the world of the 
pittance of inheritance which is allowed to them, as it is said, the 
fatness of the earth shall be thy portion, but not of heaven, and 
thus claim, ungenerously, an inheritance which is not theirs. 
Thirdly. It is an attempt to serve two masters, Christ and Adam, 
contrary to the express words of Christ ; (for Christ and Adam are 
not one ;) to serve Adam by doing his work, multiplying and re- 
plenishing the earth, or propagating the people of the world while 
presuming to serve Christ, whom the world hateth. 

Now Christ is of the Father, and not of the world ; for if he 
were of the world, it would love him. And if his people were of 
the world it would love them; but according to his own words, 
they are not of the world, even as he is not of the world, and 
therefore the world hateth them. As really therefore, and as cor- 
rectly, as Jesus Christ is not of the world, but of the Father, so 
really and correctly are his people, the children of God, not of the 
world, but of the Father, being born, not of blood, nor of the will 
of the flesh, nor of the will of man, but of God. Jesus Christ is 
the first, the foundation on which others are built, the head of the 
body, to whom his people are joined in one body and one Spirit, 
and are therefore no more of their first father Adam, but have re- ( 
nounced him and all relation to him, and are of God, the Father , 
of our Lord Jesus Christ. l 

But the pressing, heavy objection with the advocates for ( 
Christians marrying, comes in the following train : That those j 
who maintain that marriage is inconsistent with the faith of Christ, 0 
by so doing exclude all who differ from them, from the salvation p 
of Christ, and thus condemn the whole world, except themselves. (j 
Let this consequence be granted for a moment ; does that prove i 0 , 
the testimony false ? or that those who bear it prohibit others j j 
from living according to their own faith ? Or was Noah in an n( 
error, when u by faith being warned of God, of things not seen ^ 
as yet, he was moved with fear, and prepared an ark to the saving p ( 
of his house ; by the which he condemned the world, and became ^ 
heir of the righteousness which is by faith ?” Had the testimony jjj, 
of Noah been false, what injury could it have done the people ? ^ 



MARRIAGE A CIVIL RIGHT. 



49 



Those who have had no faith at all in him, no doubt, made them- 
selves easy. In like manner the testimony of those who have 
the faith of Christ’s second appearing, if not true, need not disturb 
any ; because none are required to obey it, contrary to their own 
faith. The great uneasiness therefore, and vigorous opposition 
to the testimony, must spring mainly from the evidence and con- 
viction of its truth, especially in those who know what it is, and 
still oppose. 

If Christianity must not be professed in that order or to that de- 
gree, that it will condemn the world, it cannot exist on the earth ; 
for Christ is not of the world, and the world hate him, because he 
testifies to the world, that their works are evil ; and if they have 
hated him, they will hate his followers also ; for as he is not of 
the world, even so they are not of the world. And this is their 
testimony : “We know that we are of God, and the whole world 
lieth in wickedness.” (1 Jno. v : 19.) Christianity therefore and 
truth condemn the world ; not men by their own power or holi- 
ness, or by any thing which they can arrogate to themselves ; but 
the faith and work of Christ which they possess, and the testimony 
of truth which they bear. And this condemnation is not for the 
injury of mankind ; it is really necessary that men be condemned 
by the truth as it is in Jesus ; for unless condemned by it, they 
will never seek nor obtain justification and life by faith and obe- 
dience to it. This condemnation, therefore^ is not final to any, 
except those who make if so by disobedience ; but perseverance 
in disobedience, during the accepted time and day of salvation, 
which none know how soon will end, as to them, must prove final 
condemnation. Once more : 

It is alleged, that to testify that marriage, or living after the 
course of the world, is not living according to the example of 
Christ, implies forbidding to marry ; because those who testify it, 
maintain that they do it according to the mind of God, and by 
commission from him. Therefore, say the adversaries, these peo- 
ple forbid to marry by the authority of God. I have already 
opened this matter, and answered this objection. But why cannot 
people understand, that these people allege no commission from 
God, to require any to submit to their testimony, contrary to their 
own faith and consequent choice, always declaring it a matter of 
the most free choice with every one, whether to follow Christ or 
not ? There is no arbitrary force nor compulsion in the gospel 
ministry. Christ’s people are a willing people in the day of his 
power. (Psm. cx : 3.) Probably no word in the Hebrew lan- 
guage could more amply express the uncompelled, fair and de- 
liberate choice of a people, than that which is here translated 
willing. And though every one who makes choice of the gospel, 

3 



50 



MARRIAGE A CIVIL RIGHT. 



is compelled, or rather constrained and engaged by motive, con- 
trary to his fallen nature, his choice is in the event most free. 

Yea, says the disputer ; you say people may, act their faith ; hut 
you maintain that out of the faith which you have, no man can be 
saved. What then ? Must any people renounce their faith to 
please others ? “For why is my liberty judged of another man’s 
conscience ?” Or must the cross and self-denial of Christ be re- 
moved out of his gospel, that it may be adapted to the lovers of 
pleasure ? Is the way of Christ too straight ? or must it be 
widened to procure the carnal mind and the order of the flesh, 
admittance into heaven ? Is any thing under the heavens more 
reasonable and just, than that every man should have his free 
choice, when the consequences on each hand are laid before him. ? 
Those who are offended with believers in Christ’s second ap- 
pearing, for renouncing the first Adam and his works, if they be- 
lieve there is salvation for them in Adam, let them cleave to him. 
But as we believe that Christ, and none else, is the salvation of God 
to us, let us at least have the privilege of cleaving to him. It is 
our unshaken faith that in Adam, or anywhere one side of the 
faith of Christ, salvation is not known, and cannot be found. 

I have looked ; my spirit has enquired, is there no access to the 
children of the flesh, who dote on the perishing and polluted fan- 
cies of the earth, as if there were no better inheritance ? But 
can that old serpent, called the Devil, and Satan, be convinced of 
the propriety, and subjected to the duty of obeying God ? They 
are his children, and he is their father and governor. They have 
no room for God in all they do. But if the serpent cannot be 
convinced of the propriety, or subjected to the duty of obeying 
God, the wisdom of God is able to supplant him, and will do it ; 
and the power of God in the gospel is able to overthrow and dis- 
possess him, and to redeem his subjects from his slavery into the 
glorious liberty of the sons of God, that they may inherit substance . 
And the work is begun which will effectually dethrone the old 
serpent, and bring those who willingly yield obedience to him 
now, and contemptuously neglect and spurn at salvation by the 
cross of Christ, to beg with remorse of heart and bitterness of 
spirit, for an interest and a privilege in the same gospel which 
they now despise, and those who come not too late, to be humble, 
contrite and thankful when they are admitted. 

Those who are determined on the pleasures of the flesh, at the 
risk of salvation, have their liberty to proceed accordingly ; and 
those who are determined on salvation, at the expense of all, ac- 
cording to the doctrine of Christ, are not going to put themselves 
out of the way because of a testimony against the flesh, or against 
Christians marrying. They have respect to the recompense of 



TRUE CHRISTIANS NOT SINNERS. 



51 



reward, and are not afraid of being losers by giving up all for 
Christ. They receive faith in God and in his promise. That no 
good thing will he withhold from them that walk uprightly . 

Those who know the way of God and keep it, are able to talk 
like the people of God; “We know that we are of God, and the 
whole world lieth in wickedness ;” [sv tfovTjpoj, in the wicked 
one.] “We are of God; he that knoweth God, heareth ns; he 
that is not of God, heareth not us. Hereby know we the Spirit 
of truth and the spirit of error.” Those who cannot adopt such 
language, are their own witnesses, that they lack an unskaken 
confidence that they know the truth and keep it. 

There is one Christ, therefore one way to the Father, one truth, 
one life ; one faith, one body and one Spirit ; to pretend therefore 
to be in the way and in the truth, and yet to believe that others 
are in the same way, who have a different faith, and consequently 
a different life, in matters of so great consequence as to cause a 
separation, is too absurd to find a residence with reasonable men. 
But as it remains true that the tree is known by its fruit, and that 
the true gospel is best known by the fruits which it must unfail- 
ingly bring forth, wherever it is, let all those who would deal 
honestly with themselves, cease to contend about smaller matters, 
and no longer reject truth for fear of the cross, but lay hold of that 
gospel which produces its proper fruits — purity, holiness, right- 
eousness and peace. 



CHAPTER VIII. 

SOME OBJECTIONS AGAINST THE SINLESS LIFE OF A CHRISTIAN 
ANSWERED, AND THE POINT CONFIRMED. 

The thought of God’s having a people on earth, in whom he 
dwells as his holy temple, and who do not commit sin, is so far 
out of the sight and remembrance of professors, that the, very idea 
will appear to many of them romantic ; and the most explicit 
declarations of scripture appear to have lost their edge, and a few 
undefined old phrases to which they have been accustomed, partly 
scriptural and partly not, seem sufficient, in their view, to counter- 
balance all the testimony of Christ and his apostles. Some also, 
who possess a respectable degree of honesty and feeling, may 
through the influence of prepossession and the deficiency of in- 
formation, be not altogether clear in their judgment. We shall 
therefore take notice of some of the most plausible objections. 

The apostle John has written : “If we say we have no sin, we 



52 



TRUE CHRISTIANS NOT SINNERS. 



deceive ourselves, and the truth is not in us.” Hence it is ar- 
gued that no man can be free from sin ; for if any man should 
say, I have no sin, or I am saved from all sin by the blood of 
Christ, this text, say they, would prove that he is deceived, and 
the truth not in him ; for the apostle said we , If we say we have 
no sin, we deceive ourselves , and the truth is not in us ; and surely, 
if any man could become free from sin, it would be an apostle, 
and if any amongst them, the beloved disciple John. To a man 
unacquainted with the nature of language, this is a considerably 
specious objection : I have therefore stated it in as strong terms 
as I could, that it may be effectually removed. 

The apostle had just stated the condition of those who walk in 
the light, as he (the Son of God) is in the light, that the blood of 
Christ cleanseth them from all sin. But he well knew the en- 
mity of the Jews and others against Christ, and the doctrine of his 
blood, as saving them, as well as their pride in presuming they 
were not sinners, and therefore had no need of being cleansed. 
He therefore adds : “If we say we have no sin, we deceive our- 
selves, and the truth is not in us.” If we, or any of us, or any 
man, (let it go to the full extent,) should say we have no sin, and 
therefore have no need of Christ, he deceiveth himself. That this 
is the purport of the apostie’s statement, is sufficiently plain, if we 
attend to the following words : “ If we confess our sins, he is 
faithful and just to forgive us our sins, and to cleanse us from all 
unrighteousness.” And then the matter is changed from the pres- 
ent to the past : “ If we say we have not sinned, we make him a 
liar, and his word is not in us.” But no more talk of being de- 
ceived, by saying we have no sin, after the confession, forgiveness 
and cleansing. It would nevertheless be false to say we had not 
sinned ; for one who is saved from sin ever so completely, cannot 
say but that he has sinned, because all have sinned . The apostle 
therefore, by saying in such a connection, “ If we say we have 
no sin, we deceive ourselves,” no more proves that to be the case 
with Christians, than it proves that if a man is once a sinner he 
must so rejnain : but Christ is manifested to take away our sins. 
Besides ; to understand this passage as proving that Christians 
commit sin, excludes the apostle’s testimony on this subject, by 
exposing him to a contradiction; because he has boldly asserted 
that, “ He that committeth sin, is of the Devil ;” and “ Whosoever 
abideth in Him, sinneth not.”. (Jno. iii : 6, 8.) 

As to his saying we, it is no more than a familiar mode of 
speaking common to the apostles. Thus J ames, speaking of the 
tongue, says : “ Therewith bless we God, even the Father ; and 
therewith curse we men, who are made after the similitude of 
God. Out of the same mouth proceedeth blessing and cursing. 



TRUE CHRISTIANS NOT SINNERS. 



53 



My brethren, these things ought not so to be.” Likely none will 
insist that the apostle James was one of those who took part in 
such cursing, and yet he says we, in as pointed terms as John. 

Another portion of scripture which may ply with great confi- 
dence to maintain that Christians commit sin, or live in it, is that 
of Paul, where he says, “ For w r e know that the law is spiritual ; 
but I am carnal, sold under sin,” and more to the same purport. 
(Rom. vii : 14, Ac.) This however is a disputed text among the 
denominations of professors ; so that their own testimony on this 
point does not agree. 

John Wesley and his followers have maintained, vigorously, 
that the apostle did not there speak of himself, nor describe the 
Christian, but the convinced sinner. 

Doctor Philip Doddridge, notwithstanding he was possessed of 
the common error, that Christians commit sin, though unwillingly, 
in his notes on the scripture under consideration, observes that, 
“ The apostle here, by a very dexterous turn, changes the person 
and speaks as of himself. This he elsewhere does, when he is 
only personating another character. And the character here as- 
sumed is that of a man first ignorant of the law , then under it, and 
sincerely desiring to please God, but finding to his sorrow, the 
weakness of the motives it suggested, and the sad discouragement 
under which it left him ; and last of all, with transport discovering 
the gospel, and gaining pardon and strength, peace and joy by it. 
But to suppose [continues the Doctor] he speaks all these things 
of himself, as the confirmed Christian, that he really was when 
he wrote this epistle, is not only foreign, but contrary to the whole 
scope of his discourse, as well as to what is expressly asserted in 
Chapter viii ; 2.” 

Osterwald says . “ This is a chapter which ought to be well 
understood, and which must not be misapplied. For this purpose 
it must be observed, that the apostle represents in his own per- 
son, in a figurative way of speaking, very usual with him, the 
condition of a man who is under the law, and who, not having 
faith and the Spirit of Christ, is a slave to his passions.” Thus 
this scripture is judiciously taken out of the hands of the abetters 
of the doctrine that Christians are not free from sin, by men of 
their own faith. 

It is indeed inconsistent, that any one of understanding should 
build with any confidence on the apostle’s expressing himself after 
that manner, in a figure so common to him as well as others. As 
thus ; “ For if the truth of God hath more abounded through my 
lie to his glory, why yet am I also judged as a sinner ? And not 
rather, [as we are slanderously reported, and as some affirm that 
we say,] let us do evil that good may come. (Rom. iii : 7, 8.) 



54 



TRUE CHRISTIANS NOT SINNERS. 



This is the language of others whom he personates, whose dam- 
nation is just, and yet he says my lie , and why am I judged as a 
sinner, as though it were his own. 

In the chapter before, the apostle had shown, at length, that 
they, Christians, were dead to sin , and could not live any longer 
therein ; free from sin and servants of righteousness ; and it is 
worthy of particular consideration, that he finds, knows, or admits 
no middle station between being servants of sin and servants of 
righteousness. “Wherefore, my brethren, ye also are become 
dead to the law by the body of Christ ; that ye should be married 
to another, even to him who is raised from the dead, that we 
should bring forth fruit to God. For when we were in the flesh, 
the motions of sins, which were by the law, did work in our mem- 
bers, to bring forth fruit unto death. But now we are delivered 
from the law, that being dead wherein we were held ; that we 
should serve in newness of spirit, and not in the oldness of the let- 
ter.” This shows the event of what had taken place in them to 
be an effectual change from bondage to liberty, from the service 
of sin to the service of righteousness, as above : “ Being then 
made free from sin, ye become the servants of righteousness.” 
And again: therefore if any man be in Christ he is a new 
creature : old things are passed away, behold, all things are be- 
come new. And all these things are of God.” (Chap, vi : 18. 
2 Cor. v: 17, 18.) 

The apostle next proceeds to show that the law is not sin, nei- 
ther the proper cause of death ; but that it discovered sin, or ex- 
cited it ; for without the law, sin was dead ; and that sin works 
death by that which is good, which is the law : Wherefore the 
law is holy , and the commandment holy , and just , and good” 
He herein also shows the workings of the mind, in one under the 
law ; and among other things, says, “For I was alive without the 
law once.” This cannot apply to the apostle, who was not only 
trained up in the law from his infancy, long before he could have 
any understanding of the life of which he here speaks, and which 
he lost by the law and the reviving of sin, but was so exceedingly 
zealous of the law, long before his conviction and conversion, that 
in the Spirit of inspiration, after he became a Christian, he could 
refer back to those times and say, u Touching the righteousness 
which is in the law , I was blameless ;” he therefore was not with- 
out the law. 

But as all this is in the past tense, and therefore cannot, with 
any plausibility, be considered as Paul’s own exercise, except at 
some former period, when he might be supposed to be in convic- 
tions, I shall proceed to the passage where he commences in the 
present tense : “For we know that the law is spiritual : But I am 



TRUE CHRISTIANS NOT SINNERS. 



55 



carnal sold under sin.” Now if this be true of one born of God, 
then the following consequences are true. First. That Christ and 
sin are one ; for no man can serve two masters, but this character 
serves sin. Secondly. That to be carnally minded is not death ; 
for sin has no mechanical or coercive power, but can only prevail 
by influencing the mind, therefore this person’s mind has yielded 
to the power of sin, and yet he is esteemed as alive in Christ. 
Thirdly. That to be carnally minded , and to be spiritually minded , 
imply no important distinction ; for this character is both ; there- 
fore the apostle is wrong in saying, “ To be carnally minded is 
death, but to be spiritually minded is life ai d peace.” Fourthly. 
That a slave to sin can be a free born son of God at the same 
time; “For if the Son make you free, ye shall be free indeed. 
But this character is made free by the Son, and yet sold under 
sin : now one sold under another against his will, is what com- 
mon language calls a slave. So is it with this character, “ For 
that which I do I allow not ; for what I would, I do not ; but what 
I hate, that do I.” “ If then I do that which I would not, I con- 

sent to the law that it is good.” Like the impious heathen, Video 
meliora proboque , deteriora sequor. I see better things and ap- 
prove them, but pursue the more pernicious. Then out of thine 
own mouth will I judge thee, thou wicked servant. Thou know- 
est thy Lord’s will, and approvest it, but dost not perform it : 
thou shalt be beaten with many stripes. And yet this character 
is called a Christian. But if a slave to sin be a Christian, who 
is not ? 

But hear his reasoning. “ It is no more I. that to do it, but sin 
that dwelleth in me.” This man then is the temple and agent of 
sin ; it dwells in him, and he acts it out. But Christians are the 
temple of the living God, and the Spirit of God dwelleth in them ; 
and if any man defile the temple of God, him will God destroy. 
(1 Cor. iii: 16, 17.) This person therefore is not a Christian, 
but an assumed character, under the power of sin, convicted, but 
not acquainted with Christ. 

The next verses are only a kind of repetition of the same work- 
ings, expressing the man’s anxiety about his condition. But he 
adds, “ I find then a law, that when I would do good, evil is pres- 
ent with me. For I delight in the law of God after the inward 
man.” This is counted an infallible proof that this whole descrip- 
tion applies to the Christian, not considering the essential de- 
ficiency which would attach itself to this verse with all the rest — 
that of not doing. “ If a man love me, he will [unexception ably] 
keep my words (not he would if he could,) and “ He that loveth 
me not, keepeth not my sayings.” (Jno. xiv : 23, 24.) This is 
the test of the Christian ; and in vain does any man presume to 



56 



TRUE CHRISTIANS NOT SINNERS. 



"be a Christian without it. Christ makes no apology for those who 
are not able ; neither do his apostles ; that is, where the gospel 
is heard and known. If many shall seek to enter in, and shall 
not be able, he hath no more compassion on them, than on those 
who do not seek at all. And why should he, seeing no man will 
ever experience the fatal calamity, except those who waste their 
day and strength in pursuing unjustifiable ways, and reject the 
only true way and time of entrance ? 

Who therefore is to believe that a man has the inside of his cup 
and platter clean, unless the outside be clean also ? Who is to 
believe that there is a good and pure fountain within, unless the 
stream be also clean and pure i Who is to believe that any man 
delights in the law of God in the inward man, and yet walks, or 
at all acts contrary to it in his life, on any other principle, than 
that he is merely a natural man, having never known the power 
of Christ? It is a most audacious impeachment of the character 
of Christ, for any man to say, that he, or any other, has received 
Christ, has submitted to his instructions, and has not received 
power to overcome sin. Or are these sayings true or false ? 
“ He that committeth sin is of the Devil ; for the Devil sinneth from 
the beginning and “ For this purpose the Son of God was mani- 
fested, that he might destroy the works of the Devil. Whosoever 
is bom of God doth not commit sin ; for his seed remaineth in 
him ; and he cannot sin, because he is born of God.” I say, are 
these sayings true or false ? And is it true or false, that “ To as 
many as receive him, to them he giveth power to become the Sons 
of God, even to them that believe on his name ?” (Jno. i : 12.) 

People who pretend to be Christians on the presumption that 
they delight in the law of God after the inward man, while they 
find such a law, that when they would do good, evil is present, 
and they do not keep the law of God, are little, if at all, superior 
to the heathen before mentioned, or those mistaken Jews whom 
Paul describes, Who approve the things which are most excellent, 
and yet the name of God is blasphemed among the Gentiles through 
them. (Rom. ii : IS, 24.) Multitudes of such people profess the 
name of Christ, and in works deny him, neglecting the Christian 
signal, “ Let every one that namefch the name of Christ, depart 
from iniquity,” (2 Tim. ii : 19,) and by so doing, bear the boldest 
testimony they can readily do, to support infidelity, and prove the 
gospel a blank, and their profession of it a farce. Blessed are 
they that hear the word of God and keep it. (Luke xi : 28.) 

Much stress seems to be placed on the phrase, inward man , as 
if this character had some new or distinct part, or faculty, some 
physical, moral, or intellectual power, distinct from other men, 
which must constitute him a Christian ; so that his delighting in 



TRUE CHRISTIANS NOT SINNERS. 



57 



the law of God, after the inward man, must prove him to be a 
Christian, let him be ever so unable to do what hef ought. Thus 
I remember to have heard a preacher of considerable rank, when 
preaching expressly on this subject, boldly assert that, the unre- 
generated man has no inner man. But when people become in- 
telligent enough to know, that the regenerate possess no physical 
or intellectual faculties, but such as are common to them with the 
unregenerate, and that the inward man ^ is no other than the intel- 
lectual spirit, which we commonly call the soul, they need not be 
surprised that men should approve, be pleased and delighted with 
the law of God after the inward man, and yet be only natural 
men. God’s works have a beauty and order which are fit to at- 
tract the approbation and delight of intelligent men, in an un- 
prejudiced state of mind, and especially when conviction of duty, 
sense of necessity, and the hope of salvation all press toward the 
same point : but these come far short of that renovating work of 
the Spirit, in which the man receives power to become a son of 
God, and improves it to that effect. 

“ But I see another law in my members warring against the 
law of my mind, and bringing me into captivity to the law of sin 
which is in my members.” This decides the point that this is the 
character of one yet under the power of sin ; for the law in his 
members is too strong for the law in his mind ; therefore he is 
either not a Christian, or the opposing law in the members of a 
Christian is superior to the law or Spirit of Christ, for “ If any man 
have not the Spirit of Christ he is none of his.” (Rom. viii : 9.) 

“ O wretched man that I am ! who shall deliver me from the 
body of this death ? I thank God, through Jesus Christ our Lord.” 
This is the first expression in the whole description which savors 
of the gospel. When in the last extremity, and would probably 
have sunk without some relief, he is at last shut up to the faith of 
Christ, and finds the prospect of deliverance which gives him some 
courage. But that until now he had never known the way of 
deliverance, and especially that he had never experienced it, is 
still further proved as follows. 

First. Until now he complains of that opposing law having 
power over him and keeping him in bondage. But of the Chris- 
tian it is said, “ For sin shall not have dominion over you ; for ye 
are not under the law, but under grace.” (Rom. vi ; 14.) Sec- 
ondly. Those who are in Christ, are not at any loss about who 
shall deliver them from the body of death ; they both know him 
and his work, and have found it to be sufficient and complete. 
“ And ye are complete in him who is the head of all principality 
and power ; in whom also ye are circumcised with the circum- 
cision made without hands, in putting off the body of the sins of 



58 



TRUE CHRISTIANS NOT SINNERS. 



tlie flesh by the circumcision of Christ : buried with him bap- 
tism, wherein also ye are risen with him, [yea, already risen !] 
through the faith of the operation of God, who hath raised him 
from the dead.” (Col. ii : 10, 11.) Thirdly. This character 
under consideration does not even pretend to be an overcomer, 
yet, notwithstanding he has made some discovery of the way, but 
remains just as he was, excepting the prospect. “ So then, with 
the mind, I myself serve the law of God ; but with the flesh the 
law of sin.” He is therefore not yet in Christ ; for they that are 
in Christ, do not serve the law of sin with the flesh itself, they 
have crucified it with its affections and lusts. “ I say then, walk 
in the Spirit, and ye shall not fulfil the lusts of the flesh.” “ But 
I keep my body under, and bring it into subjection.” (Gal. v : 
24, 16 : 1 Cor. ix: 27.) Now that which is crucified, mortified, 
or brought into subjection by the Christian, cannot have power to 
serve the law of sin. 

But the Christian again comes into view. “ There is therefore 
now no condemnation to those who are in Christ Jesus, who walk 
not after the flesh, but after the Spirit.” (Rom. viii : 1.) This 
is an inference from the sixth verse of the seventh chapter, where 
the apostle left the subject and made a digression to speak of the 
man under the law, before he proceeded to the full description of 
a Christian. To say there is no condemnation to those who are 
in Christ Jesus, who walk not after the flesh, but after the Spirit, 
because I serve the law of God with my mind, but the law of sin 
with my flesh, is at best inconclusive, not to say absurd. But that 
justification should be the consequence of becoming dead to the 
law, and living to Christ in the Spirit, is rational, and according 
to the gospel.” 

“ But now we are delivered from the law, that being dead 
wherein we were held : that we should serve in newness of Spirit, 
and not in the oldness of the letter.” (vii : 6.) “ There is there- 

fore now no condemnation to those who are in Christ Jesus, who 
walk not after the flesh, but after the Spirit. For the law of the 
Spirit of life in Christ Jesus hath made me free from the law of 
sin and death. For God sending his own Son in the likeness of 
sinful flesh, and for sin, [on account of sin, to put it away by the 
sacrifice of himself ;] condemned sin in the flesh ; [where it hath 
its source,] that which the law could not do, in that it was weak 
through the flesh ; that the righteousness of the law might be ful- 
filled in us, who walk not after the flesh, but after the Spirit.” 
(viii: 1, &c.) 

Here is a Christian, indeed ; one who does not walk after the 
flesh, but after the Spirit ; one who is set free from the law of sin, 
by the Spirit of life in Christ Jesus ; one who has a work done in 



TRUE CHRISTIANS NOT SINNERS. 



59 



him, which the law could not do, and which no man und^r the law 
ever did, or ever could experience, until God’s own Son appeared 
to do it ; that is, to condemn sin in the flesh. It is worthy of ob- 
servation, that in all the description of a Christian, there is no 
account that he would do good, and could not. 

But Paul is again introduced by some, as an instance of a 
Christian who is plagued with the power and vigorous efforts of 
sin, as in these words: “And lest I should be exalted above 
measure, through the abundance of revelations, there was given 
to me a thorn in the flesh, the messenger of Satan to buffet me, 
lest I should he exalted above measure.” (2 Cor. xii : 7.) This 
thorn in the flesh, it is pleaded, was remaining sin, with which he 
had to contend. But it might be asked, why is it said to be given 
to him ? for if it was remaining sin, it was with him all along. 
Besides ; a thorn in the flesh must be painful to the flesh, as this 
no doubt was, for the purpose intended ; but sin in nature of works, 
is not painful to the flesh, it is what it loves, as being its own 
kind, its own offspring. Paul was no better than Jesus his Lord ; 
who, “ Though he was a Son, yet learned he obedience by the 
things which he suffered and by his own account, this thorn was 
given for the purpose of humiliation, contrary to any effect of sin. 
Should this thorn be understood to be the judaizing, and otherwise 
corrupt teacher, who gave Paul so much distress and tribulation, 
the Greek text would not by any means contradict the idea. 
“There was given to me a thorn in the flesh, the messenger of 
Satan, that he might buffet me, lest I should be exalted above 
measure.” But it would be beside the present purpose to enter 
into a full investigation of what this thorn was : it is enough to be 
satisfied that it was not sin in him. 

It would also be endless to enter upon all the contentions, ar- 
guments and objections against the faith of a sinless life in Chris- 
tians. I have purposely noticed those which are most commonly 
offered, and which appear most plausible. As for those frequently 
introduced from the Mosaieal dispensation, I have already dis- 
missed them as coming from a source incapable of furnishing the 
example or pattern of a Christian. The law made nothing 
perfect, but was the introduction of a better hope. (See the Greek 
text. Heb. vii : 19.) By the law was the knowledge of sin, but 
not of salvation. 



60 



TRUE CHRISTIANS NOT SINNERS. 



CHAPTER IX. 

THE SUBJECT CONTINUED. 

It may be observed tbat in all tbe arguments proffered in sup- 
port of the sentiment, that Christians live in sin, or commit sin, 
no scripture asserts the fact. All that can be done is to argue by 
inference and such as is very precarious ; such as can easily be 
understood differently without distortion ; such as must necessarily 
be received in a different sense, or set the scriptures to clash one 
part against another, and the more feeble and precarious evidence 
to confront end overturn the most pointed, connected and forcible. 
For in proof of the sinless life of a Christian, all and every one 
stands connected and pointed work, such as is not found on the 
other side, and which will not admit of any acceptation contrary 
to proving, as expressly as language can do it, that the regenerate 
sons of God do not commit sin, but are saved from it. u There- 
fore if any man be in Christ, he is a new creature ; old things are 
passed away ; behold, all things are become new. And all these 
things are of God, who hath reconciled us to himself through Jesus 
Christ.” (2 Cor. v ; 17, 18.) It may be enquired, Is sin of the 
old fallen creation, or of the new ? If it be of the old, it is passed 
away from those who are in Christ ; But if sin be the whole, or 
any part of the new creation of God in Christ, it may abide for- 
ever. Christ came to save his people from their sins ; and if an 
end to sin be not the certain concomitant of being in Christ, it 
may be asked, What hath the new creation effected ? If he be 
yet a sinner, he was that before, and thus the new creation is made 
a mere sound, a name without substance, a true description of the 
religion of the bulk of professors. But, 

Paul, in his epistle to the Romans, has, in the most explicit 
terms, declared, that they who are in Christ, are dead to sin, so 
as to live no longer therein, and are already free from it. “ What 
shall we say then ? Shall we continue in sin that grace may 
abound ? God forbid, [it cannot be ;] how shall we who are dead 
to sin, live any longer therein ? Know ye not that so many of us 
as were baptized into Jesus Christ, were baptized unto his death i 
Werefore we are buried with him by baptism into death; that 
like as Christ was raised up from the dead by the glory of the 
Father, even so we also should walk in newness of life. For if 
we have been planted together in the likeness of his death, we 
shall be also in the likeness of his resurrection.” Here the end 
of Christ’s death and resurrection is stated in plain terms to be 



TRUE CHRISTIANS NOT SINNERS. 



61 



our dying with him , that is, to sin as he died, and rising with him, 
or walking in newness of life. If therefore we be in Christ, and 
not dead to sin, and consequently do not walk in newness of life, 
the end of his death and his rising again is lost, Christ has died in 
vain, we are yet in our sins, and he has failed in his undertaking. 

It is vain to argue that these happy effects are to take place at 
some future period, for the apostle brings the matter right down to 
the present tense, to take effect now and henceforth, as the foun- 
dation work of future increase and glory. We who are dead to 
sin — are buried with him — “ Knowing this that our old man is 
[already] crucified with him , that the body of sin might be de- 
stroyed, that henceforth we should not serve sin. For he that is 
dead is freed from sin” That is, as we are. And then on that 
position, that we are dead with him , he grounds the argument of 
our living as he lives ; that is, to God— in the Spirit — in the re- 
surrection, or in newness of life. “ Now if we be dead with Christ, 
we believe that we shall also live with him. Knowing that 
Christ being raised from the dead, dieth no more ; death hath no 
more dominion over him. For in that he died, he died to sin once ; 
but in that he liveth, he liveth to God. Likewise reckon ye also 
yourselves to be dead indeed to sin , [not in name, or in prospect,] 
but alive to God , through Jesus Christ our Lord.” 

It might be asked, Why should he counsel them to reckon them- 
selves dead to sin and alive to God, if they were not so in truth ? 
Did he want them to be deceived ? Or did he expect that to es- 
teem themselves what they were not, or could not be, would be for 
their edification ? But it was reasonable to encourage all who 
believed, to inherit their privilege. 

After some caunsel to live up to their privilege, he adds : “ For 
sin shall not have dominion over you ; for ye are not under the 
law, but under grace.” And he effectually cuts off all pretext for 
sin, or for any to think they could sin, and yet be in Christ. 
“ What then ? shall we sin, because we are not under the law, 
but under grace ? God forbid. Know ye not, that to whom ye 
yield yourselves servants to obey, his servants ye are to whom ye 
obey, whether of sin unto death, or of obedience unto righteous- 
ness. But'God be thanked that ye were the servants of sin ;* but 

* But God be thanked that ye were the servants of sin ! We are aware 
that the Greek copy in common use, readily admits the construction given 
to the text by the translators ; but it is evidently susceptible of a very 
different construction ; and we feel confident that the apostle Paul never 
conveyed to the Romans, under the Spirit of Divine inspiration, the mean- 
ing which is here presented to view. The French translation, though less 
literal, is certainly more consistent, and is also in perfect conformity with 
that spirit of the gospel manifested by the apostle in all his writings It is 
as follows : — 

“ Mais graces A Dieu, de ce qu’aprfes avoir 6t& esclaves du p£ch6, vous 



62 



TRUE CHRISTIANS NOT SINNERS. 



ye have obeyed from the heart that form of doctrine which was 
delivered unto you. Being then made free from sin, ye became 
servants of righteousness.” And a little after, u For when ye were 
the servants of sin, ye were free from righteousness. What fruit 
had ye then in those things whereof ye are now ashamed ? for the 
end of those things is death. But now , being made free from sin , 
and become servants to God, ye have your fruit unto holiness, and 
the end everlasting life.” 

It is here to be particularly noticed, that the apostle leaves no 
middle station or condition, between being a servant of God, and 
a servant of sin— a man must be either the one or the other. 
“ For when ye were the servants of sin, ye were free from right- 
eousness ;” and, “ Being then made free from sin, ye became the 
servants of righteousness ;” “ But now, being made free from sin, 
and become servants of God, ye have your fruit to holiness.” No 
difference between sinning, and being the servants of sin ; “ What 
then ? shall we sin, because we are not under the law, but under 
grace ? God forbid. [Never.] Know ye not that to whom ye 
yield yourselves servants to obey, his servants ye are to whom ye 
obey.” All reasonings therefore, that Christians sin unwillingly 
and without intention, through the suddenness or violence of temp- 
tation, are false and vain, the pleas of hypocrites, and those who 
obey not the gospel. 

We do not mean by this, that the true believers have no temp- 
tations ; “ The disciple is not above his master, nor the servant 
above his Lord. It is enough for the disciple that he be as his 
master, and the servant as his Lord.” (Matt, x : 24, 25.) What 
therefore is necessary to be a disciple indeed, is to overcome as he 
did, and when tempted in all points, as he was, to remain as he 
did — without sin . “ Behold, we count them happy who endure 

temptation.” (Jas. v; 11.) If therefore, those especially who 
are young in the faith, should be greatly beset through the infirmity 

avez obei de tout votre coeur, en vous conformant & la doctrine qui vous 
et6 donnee pour regie.” But thanks to God , that after having been slaves 
to sin , ye have obeyed with all your heart , in conforming yourselves to the 
doctrine which was given you for a rule . 

This evidently conveys the apostle’s meaning much better than our com- 
mon translation. But by supplying the relative who, after ye, (which might 
be done with more consistency than many supplies made by the transla- 
tors,) it would read, with propriety, thus : But thanks to God, that ye who 

were the servants of sin, have nevertheless obeyed from the heart, <fcc. 
This sense agrees with the comment of Dr. Adam Clark upon the text. 
“ This verse,” says he, “ should be read thus : — But thanks be to God, that, 
although ye were the servants of sin, nevertheless, ye have obeyed from the 
heart that form of doctrine that was delivered unto you ; or that mould of 
teaching into which ye were cast. The apostle does not thank God that 
they were sinners ; but that although they were such, they had now re- 
ceived and obeyed the gospel.” — E d. 



TRUE CHRISTIANS NOT SINNERS. 



63 



of the flesh, that is not to say they serve the flesh or commit sin, 
so long as they steadfastly refuse to yield to the temptation, any 
more than Jesus Christ could be said to serve the Devil, when he 
was sorely tempted of him forty days ; for he was tempted in all 
points in like manner as we are, without sin . (Heb. iv; 15.) To 
this agree the words of the apostle : “ I speak after the manner of 
men, because of the infirmity of your flesh ; for as ye have yielded 
your members servants to uncleanness, and to iniquity, unto ini- 
quity ; even so now yield your members servants to righteousness 
unto holiness.” Thus Christians indeed give themselves wholly 
to Cod, and yield to nothing else. “ For though we walk in the 
flesh, we do not war after the flesh : [for the weapons of our war- 
fare are not carnal, but mighty through God, to the pulling down 
of strong holds :] casting down imaginations, [reasonings] and 
every high thing that exalteth itself against the knowledge of God, 
and bringing into captivity every thought to the obedience of 
Christ.” (2 Cor. x : 3, 5.) 

The conquered are not conquerors. If a man contend against 
the flesh, and be at all overcome, so as to commit sin, or be defiled 
in his spirit, he cannot be said to be free from sin, “ For of whom- 
soever a man is overcome, of the same is he brought into bondage.” 
(2 Peter ii: 19.) And though his freedom may have been pro- 
posed to him, and he may have engaged in the war, he has not 
yet gained his point — he is not born of God. “We know that 
whosoever is born of God, sinneth not ; but he that is begotten of 
God, keepeth himself, and that wicked one toucheth him not ;” 
(Jno. v: 18,) therefore to be brought into captivity to the law 
of sin, is incompatible with being a Christian indeed. (Rom. 
vii : 23.) 

Enough is said to satisfy any man, who does not yield to preju- 
dice and the carnal mind, more than to truth, that they who are 
Christians indeed, do not sin, and are in no degree subject to serve 
sin. But knowing the force of education, and the strength of pre- 
possession on the mind, that the unwary, though intentionally hon- 
est, may be liable to overlook the evidence, we shall here add a 
series of scriptures in connection, so plain and pointed, that no- 
thing but wilful dishonesty can easily ward off the convinction, in 
those who value the truth of the scriptures. u And every man that 
hath this hope in him, purifieth himself, even as he [that is Christ] 
is pure. Whosoever committeth sin, transgresseth also the law : 
for sin is the transgression of the law. And ye know that he was 
manifested to take away our sins, and in him is no sin. Whoso- 
ever abideth in him, sinneth not : whosoever sinneth, hath not seen 
him, neither known him. Little children, let no man deceive 
you : he that doeth righteousness is righteous, even as he [the 



64 



TRUE CHRISTIANS NOT SINNERS. 



Son of God] is righteous. He that committeth sin is of the Devil . 
for the Devil sinneth from the beginning. For this purpose the 
Son of God was manifested, that he might destroy the works of 
the Devil. Whosoever is born of God, doth not commit sin; for 
his seed remaineth in him ; and he cannot sin, because he is born 
of God. In this the children of God are manifest, and the chil- 
dren of the Devil : whosoever doeth not righteousness is not of 
God, neither he that loveth not his brother.” Thus boldly and 
unequivocally do the scriptures testify, that sin is not found in those 
who are born of God, or are the true followers of Christ. 

The learned student of Edinburgh, Macknight, on the passage : 

“ Whosoever is born of God, doth not commit sin which he ren- 
ders, Whosoever is begotten of God , doth not work sin ; hath the 
following remark : “ By translating a woisi afiapnav [ou poiei amar- 
tian] doth not work sin, according to the true import of the phrase, 
the argument drawn from this text in favor of the sinless perfection 
of the saints in the present life, is precluded.” By this gloss he 
has aimed to prove that all a Christian can gain in the present 
stage of action, is not to make ,a trade or business of sinning, or 
perhaps not' to sin willingly, as often expressed : for should we 
take this comment in an acceptation more favorable to him, it 
must lose all its force ; because to understand his phraseology, 
Doth not work sin , as meaning, Doth not sin , or doth not commit 
sin at all, would be to make him acknowledge the fact which he 
aimed to overturn. 

But the nakedness and impotency of his criticism might have 
appeared to himself, had he been critic enough to inspect with 
some discernment, the next clause of the verse ; “ For his seed 
remaineth in him ; and he cannot sin , [a tfuvarai ajxaprav^v] be- 
cause he is born of God.” Or this : “ Whosoever sinneth, [wacr o 
a/uuapravwv] hath not seen him neither known him.” Or had he 
attended, without prepossession, to another phrase of the same 
apostle on the same subject: “ We know that whosoever is born 
of God sinneth not ; [w o ysyswyjiJiSvcg ;] every one who is born, or ' 
hath been begotten, a^ccpravsi, sinneth not, or doth not sin k . ' 
real sin is not chargeable or applicable to him in the minutest 1 
sense ;] but he that is begotten of God, keepeth himself, and that 
wicked one toucheth him not : [o one who is a subject of | 

that birth or begetting which is of God.”] 

Such labored and unnatural turns ; such forced constructions, in j 
the writings of studious and learned men, show the amazing in- 
fluence of systematic prepossession, and the indispensable neces- 
sity for the light of the Spirit in those who would give a genuine j 
and liquidated explication of the holy scriptures. The language ^ 



TRUE CHRISTIANS NOT SINNERS. 



65 



of the apostle is explicit, plain and simple, that they who are born 
or begotten of God, do not sin . 

Where can the abettors of sin in God’s children find such ex- 
press and pointed testimony ? Until they can, it is time for them 
to cease to “ sow pillows to all armholes,” to daub with untem- 
pered mortar, to soothe and flatter souls with the notion of eternal 
life, while they come short of the mark which Christ and his apos- 
tles have given. But such testimony is not to be found : not a 
single text of holy scripture saith, that those who are born of God 
commit sin, or have sin in them, or any thing tantamount. Other 
scriptures might be adduced, but the above are sufficient here ; 
the evidence is as pointed as language will admit. 

It is indeed the greatest absurdity to suppose that Christians 
commit sin, or are subject to sin ; for there is no supposable cause 
for such a state of things, unless they either choose to sin, or God 
chooseth they should, or they cannot avoid it. The first two are 
too absurd to be avowed. If the last be true, it is either because 
God is unable, or unwilling to save them ; which involves the 
same absurdity, as no violence to the conscience or agency of man, 
is requisite to cause them to do what they desire to do. To argue 
that Christians sin through the strength and subtlety of the temp- 
tations of the Devil, notwithstanding the will of God and their own 
choice to the contrary, (as many are weak enough to say,) is at 
once to affirm that the Devil possesses more power and influence 
over Christians than God himself ; consequently, that the Devil is 
most wise and most powerful. 

After all, people are so fond of a pretext for sin, of a name to 
live, while they are dead in sin, and not to sin, and especially so 
unwilling to take the conviction, that they are the true body of 
Christ, and they only, who are free from sin, that some will likely 
raise objections, saying, May not people be deceived, and think 
they do not commit sin when they do ? This objection, weak as 
it is, I have heard from the mouth of professors of great zeal, and 
no contemptible degree of respectability. But be that objection 
as it may, there can be no deception in the strongest confidence 
that they who are visible sinners, they who are conscious to them- 
selves that they are sinners, and they who acknowledge they are 
sinners, and under that impression are habitually praying to God 
to forgive their daily transgressions, are none of them Christians. 
Neither can there be any deception in setting aside those bodies 
of people whose faith it is, that all men commit sin, even after they 
are born of God, as being none else than branches of anti-Christ. 
If people may be deceived where no sin appears, and none is ac- 
knowledged, no deceptions need be dreaded where it is manifest 



66 



TRUE CHRISTIANS NOT SINNERS. 



or where it is acknowledged to exist. If wolves may appear in 
sheep’s clothing, sheep do not appear in wolves’ clothing. 

But let it be considered against whom this objection is levelled ; 
not against man, but against God — not a scheme of men, but the 
teaching of Christ. If the rule of Christ and his apostles be de- 
ceptions, if his teaching be unsafe, it is time to look out for an- 
other head of the body. But if Christ is a true teacher, there is 
no deception in the case ; his word, and those of his apostles, put 
the matter out of doubt ; “ If a man love me, he will keep my 
word — He that loveth me not, keepeth not my sayings.” “ Either 
make the tree good and his fruit good, or else make the tree cor- 
rupt and his fruit corrupt : for the tree is known by his fruit.” 

“ He that followeth me shall not walk in darkness, but shall have 
the light of life.” “ He that loveth his brother, abideth in the light, 
and there is none occasion of stumbling in him.” (Jno. xiv : 23, 
24. Matt, xii : 33. Jno. viii: 12. 1 Jno. ii : 10.) Now who 

will pretend to be Christians, and not love the brethren ? Yet 
many, if not all of those who profess in the various denominations 
called Christian, complain of getting into darkness, and being in 
great darkness. Let all men speedily determine who are the true 
witnesses, Christ and his apostles, or these dark souls. 

But perhaps it will be pleaded, that the rule of Christ and his 
apostles is true and safe enough, but the danger is in the weak- 
ness and inability of men to comprehend it. Men are very apt to 
plead thus, saying, He is true, but we are false — the wrong is all 
in us. This objection reflects just as much dishonor on Christ, 
and is just as weak as in any other form ; for Christ gave his in- 
structions for the use of men just such as they are, their weakness, 
darkness and loss being all included, that they might be delivered, 
walk in the truth, and know it to their satisfaction : “ For the Son 
of man is come to seek and to save that which was lost.” And | 
again : “ The Spirit of the Lord is upon me, because he hath 
anointed me to preach the gospel to the poor ; he hath sent me to 
heal the broken-hearted, to preach deliverance to the captives, and 
recovering of sight to the blind ; to set at liberty them that are 
bruised ; to preach the acceptable year of the Lord.” (Luke xix : 
10, and iv : 18,19.) Now to suppose any danger from the weakness 
and blindness of men respecting the law of Christ, (except in those 
who are wilfully ignorant and disobedient,) is to impeach the char- 
acter of Christ as an unsafe and incapable teacher, that is, an im- 
postor, inasmuch as his avowed commission is to relieve those in 
that very condition. Cease then to contend against the benevolent 
and condescending King of heaven, who makes the way so plain, 
that he may run that readeth it — that way in which the wayfaring 
man, though a fool, shall not err, and acknowledge the truth — lay 



Christ’s people not of this world. 



67 



aside all pretensions to be Christians, until ye get the faith and 
works which will stand the test. 

Ignorance of the life and power of the gospel may lead some to 
conclude, that deceivers may live so like true Christians that they 
cannot be known, or fully distinguished. This argument will be 
granted to be valid, provided nature can equal the gospel, or the 
fruits of the gospel are not such as cannot be imitated by the 
strictest rules of morality, nor by the greatest exertions of wisdom 
and prudence of natural men. If the life of Christians is not such 
as cannot be imitated, they cannot be distinguished from others ; 
for if any deceivers, or any other class of the children of this world, 
can produce as good fruit, and consequently as good evidence of 
Christianity as the true-hearted Christian, they will have as good 
a claim to the character as he ; consequently Jesus Christ and 
his apostles must be found false witnesses, in proposing a rule, 
and giving instructions, which are insufficient, and therefore dan- 
gerous. But as this will not readily be granted by professors, we 
shall persist in proving according to their words, that the true 
church can be known and distinguished from all others. 



CHAPTER X. 

Christ’s people not of this world. 

To bring this subject to a close, and to show, as in one com- 
pendious view, the discriminating line of separation between the 
church of Christ and all other people, whether professors or not, 
the last characteristic which I shall here state, and the preemi- 
nent, in which all others are included, is this, That his people are 
not of this world . u They are not of the world , even as I am not 
of the world .” 

It is generally granted, in loose terms, that the people, or church 
of Christ are not of the world ; but few consider in what respect, 
and by what distinguishing mark or characteristic it may be known 
that they are not of the world. Thefdistinction is generally view- 
ed, or contemplated, as being internal in the Spirit, and, therefore, 
invisible, so that the people of God cannot be known or distin 
guished by physical or merely natural men ; as if an internal work 
would not be clearly manifested by its visible effects. “ They are 
not of the world , even as I am not of the world? As clear a line 
of distinction, therefore, as there is between Christ and the world, 
so clear is the same line of distinction between his church and 
the world : for they do as he said ; Deny themselves , take up their 



68 



Christ’s people not op this world. 



cross daily and follow him , in his footsteps where the world can- 
not go. 

This discriminating line is so manifest that the world can see 
it, and discern the people of God from the world, and know that 
they are not of them nor of their order ; that they have put off \ 
the old man with his deeds , and have forsaken the world for Christ’s 
sake. No matter if the world call them devils, or impostors and j 
deceivers, as they did their masters, they know them, and can dis- 
cover that they have gone away from them. They cannot always 
discover, in every case, who will follow Christ to the end ; but 
they can observe the course that people must take, to come out 
of the world and follow Christ, or be his chosen. The world can 
see the church of Christ distinctly enough to know that they are 
not of them, and to hate them for that only reason ; because they s 
are not of the world. Thus they hate his people as they hated 
him — without a cause . “ If the world hate you, ye know that it 

hated me before it hated you. If ye were of the world, the world 
would love his own ; but because ye are not of the world, but I 
have chosen you out of the world, therefore the world hateth you.” 
(Jno. xv : 18, 19.) 

Now, it was not the man Jesus whom the world hated ; “ For 1 
he increased in wisdom and stature, and in favor with God and 
man.” (Luke ii : 52.) But they hated the doctrine of the cross ; 
so that when he showed the way of the cross, they hated him for 
that — they hated and reproached that God, even the Father who 
dwelt in him, as it is written : — The reproaches of them that re- 
proached thee are fallen upon me. Thus the world, or the spirit 
of the world, in all men, hates the cross of Christ, because it is 
not of the world, and requires those who would be saved to deny 
themselves, to walk not according to the flesh or works of the 
world, but according to the Spirit of God in Christ Jesus. In like 
manner, the world do not hate the men and women who follow 
Christ, abstractedly ; but they hate the Spirit and cross of Christ : 
were it not for the cross-, they could love them as well as other 
people ; for take away the cross and all men would be of the world. 
The followers of Christ would be esteemed courteous and comely 
in all things were it not for the hated cross. But the spirit of the 
world can never be reconciled with the cross of Christ, therefore, 
the men of the world can never have fellowship with the people 
of God. 

The church of God, therefore, having a living testimony, which 
is the word of* God preached, and which draws a discriminating 
line of separation between them and the people of the world, so 
that not only they themselves can see it, but the world can see and 
feel the separation, and hate the church of Christ. “ I have given 



Christ’s people not of this world. 69 

them thy word ; and the world hath hated them, because they are 
not of the world, even as I am not of the world.” (Jno. xvii : 14.) 
The man, therefore, or the people of whatever name or denomina- 
tion, however zealous or bold in the profession of Christianity, and 
however great degrees of power they may have experienced or 
witnessed, if they have not such a living ' testimony in words and 
works, as to let the world see and know by their preaching and 
their lives, that they are not of the world, but are called or chosen 
out of the world to follow Christ, they fall short of the mark of 
Christ’s church : in vain do men profess Christianity without pos- 
sessing the substance. 

But on what principle are the church of Christ not of the world, 
as really so as he is not of the world ? In the first place ; because 
they have rejected the first Adam, the father of the world, with all 
his works, and have put on Christ, being all baptized by one Spirit 
into one body, of which Christ is the head. “ Seeing that ye have 
put off the old man with his deeds, and have put on the new man, 
who is renewed in knowledge after the image of him that created 
him.” u For as many of you as have been baptized into Christ, 
have put on Christ. There is neither Jew nor Greek, there is 
neither bond or free, there is neither male or female ; for ye are 
all one in Christ.” (Col. iii : 9, 10. Gal. iii : 27, 28.) In the next 
place ; They who are baptized into Christ, or by the one Spirit 
into the one body, of which he is the head and they the members, 
are baptized into his death, and thus die, or become dead with him, 
even as he is dead or hath died. “ Know ye not, that so many of 
us as were baptized into Jesus Christ, were baptized into his death ? 
Therefore we are buried with him by baptism into death.” (Rom- 
vi ; 3, 4.) 

Moreover, the church of Christ are raised to life in him and live 
with him, even as he liveth. “ For ye are dead, [or, oireQavers, 
ye have died,] and your life is hid with Christ in God.” “ There- 
fore we are buried with him by baptism into death ; that, like as 
Christ was raised up from the dead by the glory of the Father, 
even so we also should walk in newness of life. For if we have 
been planted together in the likeness of his death, we shall be also 
in the likeness of his resurrection ; [having the same death and 
resurrection with him ;] knowing this, that our old man is crucified 
with him, that the body of sin might be destroyed, that henceforth 
we should not serve sin. For he that is dead, [dieth] is freed [is 
justified, (fsSixcuuTOLi ] from sin. 

Thus the church of Christ are dead with him, and alive with him, 
so as to be quite separated from the world ; and the world see and 
feel that it is even so and think it strange that they run not with 
them into the same excess of riot, or same pursuits, speaking evil 



10 



Christ’s people not of this world. 



of them and hating them, because they are not of the world, even 
as Christ Jesus is not of the world. 

But if Christ died to sin, and liveth to God, and his people do 
the same, there can be no good reason why the world should hate 
either him or them, or be at all disaffected with them on that ac- 
count. But they hate them as they hated him — without a cause, 
that is, without any just cause. The world had a reason for hating 
him, because , said he, I testify of it that the ivories thereof are evil. 
So it is with his people.' Could they die to sin and live to God, 
and pursue the course of this world as other men do, that is, live 
as the world do, the world could not hate them. For said Jesus to 
his brethren who did not believe on him, “ The world cannot hate 
you ; but me it hateth and to his disciples, “ If ye were of the 
world, the world would love his own ; but because ye are not of 
the world, but I have chosen you out of the world, therefore the 
world hateth you.” And again : “ I have given them thy word ; 
and the world hath hated them because they are not of the world , 
even as I am not of the world” (Jno. vii : 1. xv : 19. xvii : 14.) 

Thus it is evident, that the separation between the world and 
the church of Christ, who are baptized into his death, and who 
also live with him, is effectual and real, and that the baptism with 
which they are baptized into Christ, is an effectual work, cutting 
them entirely off from the world, and also manifest, so that the 
world perceive it, and look upon them who are thus baptized, or 
who take up their cross to follow Christ, and once become estab- 
lished in his faith, as dead men. For ye are dead , and your life 
is hid with Christ in God. 

The world follow their former conversation which they had of 
old, walking after the course of the world, fulfilling the desires of 
the flesh and of the mind ; but the children of God, the church of 
Christ, enter in with him into his rest, “ By a new and living way, 
which he hath consecrated for us, through the veil, that is to say, 
his flesh.” “ For we who have believed, do enter into rest.” And 
again, “ For he that is entered into his rest, [the rest in Christ ac- 
cording to God’s promise to his people,] he also hath ceased from 
his own works, as God did from his.” (Heb. x : 20. iv ; 3, 10.) 

If then he has ceased from his own works, he does not still prac- 
tice them. The children of God, therefore, have rejected the 
former conversation, the manner of life which this world pursue, 
• and live a new life with Christ in God as he lived, and the world 
see it and hate them. “ But ye have not so learned Christ ; [to live 
as the world ;] if so be that ye have heard him, and have been 
taught by him, as the truth is in Jesus ; that ye put off, concerning 
the former conversation, the old man, which is corrupt according 
to the deceitful lusts ; and be renewed in the spirit of your mind ; 



i 



Christ’s people not of this world. *11 

and that ye put on the new man, which after God is created in 
righteousness and true holiness.” (Eph. iv ; 20 to 2 4.) Thus as 
the scion, which is to be grafted into another tree of a different 
kind, must be entirely cut off from its original stock, before it can 
become one with the new, so must the Children of Adam, if they 
will be saved through Christ, be entirely cut off from the first Adam, 
and become one with Christ, so as to be no more of the world, 
even as he is not of the world. 

Now, “ The children of this world marry, and are given in mar- 
riage ; but those accounted worthy to obtain that world, and the 
resurrection from the dead, [and undeniably God’s children are all 
accounted worthy,] these therefore, neither marry nor are given 
in marriage ; neither can they die any more ; [for having been 
once dead in Adam, in whom all die, and having died with Christ, 
they have their life securely hid with him in God ;] for they are 
equal unto the angels ; [having the life of Christ, which is equal 
to that of any angel ;] and are the children of God, being the chil- 
dren of the resurrection.” (Luke xx : 34, 35, 36.) 

The sum of this discourse is, that the world, or the children of 
this world, marry, and are given in marriage, but the children of 
God do not. For the children of this world are set in contrast 
with another class or character of people, who neither marry nor 
are given in marriage ; and when their character is fully devel- 
oped, they are found finally to be the children of God , being the 
children of the resurrection ; which resurrection is set forth as the 
medium of principle by which they become children of God, and 
this can be none else than coming into Christ. For, to as many 
as receive him, to them he giveth power to become the sons of 
God — He is the resurrection and the life. As Christ Jesus, there- 
fore, did not marry, as the children of this world do, nor take any 
participation in their peculiar works ; so neither do his church. 

! And this is the central and radical point in which both he and they 
are not of this world. This is the ground- work of the separating 
line between Christ, including his church and the world ; in this 
centres that cross of Christ which the world hate, and without 
which no man can be saved from sin. 

And that this is the radical point in which Christ was dead to 
sin and to the world, and his people dead with him, the words of 
the apostle are plain and pointed. “ Wherefore, if ye be dead 
with Christ from the rudiments of the world , why, as though living 
in the world, are ye subject to ordinances ?” Why submit your- 
selves to those ordinances of which I have been speaking, which 
are a shadow of things to come, weak and beggarly elements im- 
posed on those who live after the flesh, and are alive to the rudi- 
ments of the world ? (Col. ii : 20.) The body or substance is of 



72 



Christ’s people not or this world. 



Christ ; and if ye he dead with him from the rudiments of the 
world, ye have no need of these carnal ordinances ; for ye are 
complete in him. 

Now the rudiments of anything, are the first principles out of 
which it springs, and according to which it is continually support- 
ed or hath its subsistence ; as the first principles of a language are 
called the rudiments of that language. Accordingly, the rudiments 
of the world are its first principles, by which it is continued through 
succeeding generations, and the place of the deceased is continu- 
ally supplied with a multiplied increase. These rudiments are 
found in the order and works of generation, among those who 
marry and are given in marriage. These are the rudiments of the 
world, on which the children of the world live, and which they 
pursue, and from which Christ is dead and his people with him. 
These are the life of the world, which to forsake in the faith of 
Christ and to follow him, renders a man dead and hateful as death 
to this world ; so that he is no more of this world, even as Christ 
is not of this world. 

On this principle, a man is dead, and yet living, even as Christ 
lived ; “ Because as he is, so are we in this world.” (Jno. iv : 17.) 
“ And if Christ be in you, the body is dead because of sin ;” (sin 
is found to have its seat in its appropriate works, it is, therefore, 
devoted to death with Christ, from all these works and their na- 
ture, that the whole body of sin might be destroyed ;) “ but the 
spirit is life because of righteousness. But if the Spirit of him 
that raised up J esus from the dead dwell in you, he that raised up 
Christ from the dead shall also quicken your mortal bodies by his 
Spirit that dwelleth in you. [That they may be liviag temples for 
God while they remain.] Therefore, brethern, we are debtors, 
not to the flesh, to live after the flesh. For if ye live after the 
flesh, ye shall die : but if ye, through the Spirit, do mortify the 
deeds of the body, ye shall live.” (Rom. viii: 10 to 13.) 



CHAPTER XI. 

THE SUBJECT CONTINUED. 

I am aware that it will be contended, that the only necessary 
discriminating line between Christ and the world, or, at least, be- 
tween his church and the world, and that line by which they are 
not of the world, even as he is not of the world, consists in being 
obedient to commanded duties, and abstaining from all things un- 
lawful, or expressly forbidden, (or believing in Christ and having 



Christ’s people not of this world. 73 

bis righteousness imputed to them, and being thus entitled to a re- 
ward in heaven, according to some,) but all in a perfect consisten- 
cy with living in the works of the first Adam ; as if Christ and 
Adam were completely as one. Thus many profess to be dead 
with Christ from the rudiments of the world, and yet are as con- 
tinually and successfully employed as any of the children of the 
world, in procreating the living subjects of the world, by its own 
rudiments, and in the fulness of its spirit ; for their offspring are 
as corrupt as any others. 

Many also profess to have renounced the first Adam, to have put 
him off, and to have come into Christ, to be baptized into his death, 
and to live his hidden life in God ; and yet are, from time to time, 
begetting and bringing forth Adam’s sons and daughters in all his 
fallen nature, as corrupt as the children of the infidel world, or the 
fruit of illegitimate intercourse. And when they are asked for 
a reason to justify such works in Christians, they will directly ap- 
peal to the commandment or law originally given to Adam, not- 
withstanding that, as professed Christians, they claim an entire 
disunion with Adam, his family and his law, with all its consequen- 
ces, and profess to have put off the old man with his deeds, and 
to have put on the new, even the Lord Jesus Christ, who never 
incorporated himself with the first Adam, except by such conjunc- 
tion as was necessary to put him to death, and lead the people out 
of his order and nature to God, in the ressurrection of life. O how 
inconsistent are the lives of professed Christians ! They make no 
radical or effectual distinction between Christ and Adam — no 
marked or discriminating line between the flesh and the Spirit — - 
none between the living and the dead — -none between the Church 
of Christ and the world. 

But if it be the province of Christians to propagate their species 
by natural generation, and if they who are dead with Christ and 
not of the world, may perform this, how comes it to pass that they 
do not propagate their own likeness ? Or is there any discrimina- 
ting difference between their children and those of other people ? 
Are they any more holy, or any easier to initiate into the faith and 
life of Christ ? When Adam begat a son, he was in his own like- 
ness, and a lost, corrupt creature, and his posterity ever since, 
through successive generations, have done the same ; for hy one 
man , sin entered into the world , and death hy sin ; and so death 
passed upon all men , for that all have sinned . How, then, comes 
it to pass that Christians do not propagate an offspring in their own 
likeness, or in the likeness of Christ, saved in Christ their living 
head ? For Adam’s sons continue to beget an offspring in their 
own, that is, in his likeness, corrupt and fallen. They have no 
need to be converted in order to become wicked — sinners like 

4 



■u 



CHRIST S PEOPLE NOT OF THIS WORLD. 



their father. They are conceived in sin, and shapen in iniquity ; 
horn to trouble as the sparks fly upwards ; by nature, children of 
wrath. Why, then, hath not the Spirit of Christ the same influ- 
ence, at least, over his seed and their posterity, as the spirit of 
Adam over his ? How comes it to pass that they all have to be 
converted by the Spirit of Christ, in the gospel, and experience a 
regenerating work, before they are like Christ their Father and 
their head ? 

It is proved by scripture, as above quoted, and by a painful ex- 
perience, that the corruption of Adam’s fall has carried death to 
his ‘remotest generations. But, it is written, That where sin 
abounded grace did much more abound. Why, then, cannot this 
superabounding grace 'in Christ, eradicate the abounding corrup- 
tion of Adam’s fall, in the children of God, so that Christians may 
propagate a legitimate and Christian offspring, if it be their pro- 
vince to procreate their species by ordinary generation ? Shall 
this only abounding sin, or corruption of Adam’s fall, maintain its 
ground against the superabounding grace of God in Christ, and 
balk the followers of Christ and their offspring, struggling under 
its oppression, and held by it all their life-time, subject to bondage 
through fear of death? Can this be all the fruit of Christ’s de- 
livering them by his, “ through death , destroying him that had the 
power of death It cannot be. Or can they be dead with 
Christ, and not of the world, even as he is not of the world : can 
they be separated from the first Adam, and liberated fronp. the 
deadly effects of the fall, who do the same work, which the world 
do, and suffer the same corrupting influence of the fall with other 
people ? It cannot be. 

Cease, then, to contend that the work of propagating the species 
by ordinary generation, committed to the first Adam, is at all the 
province or work of the church of Christ, who are dead with him, 
and are not of the world. u If the root be holy , so are the branch- 
es If that work could, by any means, be grafted into Christ, 
and be made the province of his people, it would be holy, and its 
fruit holy ; but all these attempts fail ; so that when introduced 
into the church, it is found to be the man of sin , as shown in its 
place. The church of Christ, the branches of the holy root, are 
brought forth by a very different process, not by generation but 
by regeneration ; being born , not of blood , nor of the will of the 
flesh , nor of the will of man , but of God . Again : 

If that separation from the world, or that Spirit or standing by 
which Christ’s people are not of the world, even as he is not of 
the world, consists in anything compatible with marrying and 
practising the works of natural generation, then what are those 
works which make that separation, with sufficient clearness to 



Christ’s people not of this world. 



75 



make it out to the men of tlie world, and so disagreeable to them 
that they hate Christ and his disciples for its sake ? The separa- 
tion must evidently include something which the world highly dis- 
approve and abhor, or the rejection and condemnation of that 
which they preeminently love, or both. It must also include that 
which is the death of the world, and the rejection of that which 
is their life, and necessary to their existence in their own order ; 
otherwise a man might be of Christ and of the world too. It must 
also include that which can make it manifest who are of the world, 
and who are of God, and belonging to the church of Christ. Now, 
no profession of Christianity, or possession either, consistent with 
marriage and ordinary generation, can include the necessary 
causes of the separation. For it is well enough known that all 
such profession of inward piety may be made in hypocrisy, where 
correspondent works do not accompany the profession sufficient to 
prove it genuine. 

Such profession, therefore, as is not accompanied with such 
correspondent works, cannot carry conviction to the world, that 
such a man or people are of Christ, and not of the world, nor 
cause the world to hate them because they are not of them. And 
where correspondent works attend any profession, compatible with 
living in the state of marriage or ordinary generation, such pro- 
fession, and such works, cannot carry conviction to the world that 
such people are not of them, nor cause them to hate them on that 
account ; for, notwithstanding they may abstain from certain mat- 
ters of less importance to the pursuits and enjoyments of the 
world, which yet pertain to their order, as from avenging injuries, 
or from taking a legal oath, or from shedding human blood ; yet 
while they pursue or approve of generation, the world will acknow- 
ledge them, although they may view the world, for a time, with 
a degree of zeal and power which burns hot against a carnal na- 
ture. But this burning degree of zeal and power will abate, in 
time, with those who live in generation, being consumed on their 
lusts, and they and the rest of the world become one again. Ac- 
cordingly, it is ever found that none of those churches who live 
in generation, can retain their separation from the world, even as 
far as they sometimes gain it ; neither can they keep £ day of power 
and revival in religion more than a short time. 

Besides : The men of the world do not hate any man or people, 
nor count them dead men, or not of themselves, because they pur- 
sue a profession of religion, and show correspondent works, pro- 
vided that profession and those works be in the approbation of the 
generation of this world. Men esteem others the more for living 
up to what they profess. If a man will practise what they es- 
teem as virtue, if he be just in his dealings, rendering to all men 



16 



Christ’s people not of this world. 



their due, if he he upright in his deportment, chaste in his outward 
conversation, humane towards mankind, kind to his family, gen- 
erous to the poor, merciful to the afflicted, and hospitable to stran- 
gers ; and if he show the same goodness in other respects, although 
he should profess to be a Christian, and, therefore, not of the world, 
yet as long as he will support the generation of this world, and 
acknowledge it as being consistent with the life of a Christian, the 
world will never hate him, nor count him out of their class ; but 
will esteem him the better for his consistent deportment. 

That which separates a man from this world, so as to make him 
not of the world, even as Christ is not of the world, and cause 
the world to hate him, cannot be his abstaining from idolatry or 
the worship of false gods, from profaning the name of the Lord, 
from murder, manslaughter, or otherwise taking the life of a man, 
from theft or fraud, from false witness or slander, from adultery or 
fornication, from drunkenness or debauchery ; for all these things 
and the like, the world themselves disclaim and disapprove, ac- 
cording to their own profession, as good citizens of the world ; and 
those who practise them are more or less esteemed unworthy of 
countenance. These, therefore, cannot be the works of the world 
to which Jesus alluded when he said,- “But me it hateth, because 
I testify of it, that the works thereof are evil ; neither can these 
be the things which his followers, by avoiding, are not of the 
world, even as he is not of the world ; nor does the world hate 
them on that account. 

But let a man once deny himself, and take up his cross and fol- 
low Christ ; let him maintain that gospel which teaches us to deny 
all ungodliness and wordly lusts, lawful or unlawful ; (for many 
things are lawful which are not Christian ;) let him support the 
testimony of Christ in his own words, That the children of this 
world marry and are given in marriage ; hut those accounted 
worthy to obtain that world and the resurrection from the dead , nei- 
ther marry nor are given in marriage ; and let him live according 
to that testimony, showing that he is not of the world, even as 
Christ is not of the world, and it will soon be seen what makes 
the separation — it will be seen why the world were offended at 
Christ Jesus, why they hated him, and why they hate his disciples, 
even as he said, Because they are not of the world , even as he is 
not of the world . 

They who take up their cross and follow Christ, reject that 
which is the life of the world, and are, of course, dead men in 
their view, as well as in reality, deai with Christ from the rudi- 
ments of the world, and as added a little after, Ye are dead , and 
your life is hid with Christ in God . No wonder, therefore, that 
the world hate them, that is, the death and the life which are in 



Christ’s people not of this world. 



77 



them ; they are dead, and no creature ever yet loved its own death, 
but hated it, and they live a life with Christ in God, a life which 
the world abhor, a life of self-denial and the cross of Christ ; I 
am crucified with Christ ; nevertheless I live ; yet not /, but Christ 
liveth in me ; a life which speaketh death to this world, and the 
rudiments of it, which the children of this world love more than all 
things besides ; for by these things men live, and in these they 
glory. Well said Jesus: I have given them thy word; and 
the world hath hated them , because they are not of the world* even 
as I am not of the world . 

It has been supposed that the hatred and opposition of the world, 
particularly of the Jews, against Jesus, arose from his teaching a 
doctrine which overturned and superseded their law, disannulling 
their system of service, and leading them in new and unknown 
paths. But the world hated him, because he testified of it that 
the works thereof are evil ; he did not teach that the laws or service 
was evil ; this, therefore, could not be the cause of the world’s hatred. 
Besides : The disannulling of the Jewish law was not understood 
by the disciples, much less by the unbelieving Jews, until after the 
giving of the Spirit ; this, therefore, could be no part of the cause 
of their hating him and putting him to death. That this doctrine 
led them in new and unknown paths, is indeed true. The doctrine 
of self-denial and the cross, to eat his flesh and drink his blood, 
or to live his life, to cease from the generation of the world ; or 
have no part with him, was to them an offensive doctrine ; it struck 
directly against the lusts of the flesh, the lusts of the eyes and 
the pride of life, the all that is in the world- (1 Jno. ii : 16.) 

The Jews, it has been presumed, were offended with Jesus, and 
hated him because he said that God was his Father. But why 
should this offend them ? Did they not call themselves the sons 
of God ? We have , said the^ 7 , one Father , God. (Jno. viii: 41.) 
And could it be offensive to them to hear their Messiah say, My 
Father worketh hitherto , avid I work ? But the truth is, they hated 
him for another cause; his denying himself, and bearing his 
cross, as he also taught them to do, against all ungodliness and 
worldly lusts ; the lust of the flesh, the lust of the eyes and the 
pride of life,* including all covetousness and the claiming of world- 
ly possessions. And their charge against him, for saying that 
God was his Father, was only a pretext to support their quarrel 
against his holy and self-denying life, which was not according to 
this world. 

In the same manner they contended with him for breaking the 
Sabbath. Not because they cared for keeping the law in truth ; 
for they made void the law by their traditions ; neither because 
he did break the Sabbath, or violate the law in any case ; for he 



78 Christ’s people not of this world. 

was always able to put them to confusion, and to vindicate his 
own works on the Sabbath, by their own law and their own prac- 
tice, and thus to show, that they only sought an occasion against 
him by such accusations, because they hated his doctrine, and his 
holy, self-denying life. He did not gratify the lust of the flesh and 
of the world ; he did not marry and hold private possessions. On 
this account the world hated him, because he testified of it that 
the works thereof were evil. 

Again : one of their heavy charges against him, to insure his 
crucifixion, was, that he made himself a king, and was therefore 
an enemy to Cesar ; as if they had been friends to Cesar — when 
it is evident that nothing would have pleased them better, than 
that he would have taken the command and established them in 
the kingdom and glory of this world, at the expense of the life of 
Cesar and all his power. And such was their opposition to Cesar 
and his government, that no man was by them counted a greater 
sinner than he who held the office of a tax-gatherer, called a pub- 
lican, under Cesar’s government. But they hated him, not be- 
cause he did any evil, but because he denied himself, as they also 
hate his disciples, and say all manner of evil against them falsely, 
for his name’s sake, whom they follow in the same self-denial. 

It is also true that the branch cannot bear fruit of itself, except 
it abide in the vine, no more, said Jesus, can ye, except ye abide 
in me. How as true as this similitude is, when applied to Christ 
as the vine, and his people as the branches, so true is it when 
applied to the world as the vine, and the children of the world as 
the branches, and it illustrates the subject as correctly in the one 
case as in the other. For as no man can bring forth the appro- 
priate fruits of Christ, or of his body, the church, unless he abide 
in him ; so neither can any man or woman, or both, bring forth 
the appropriate fruits of the world, unless they are of the world 
and abide in it. But the whole world lieth in wickedness ; those 
therefore who are of the world, and abide in it, even those who 
bring forth the fruits, or do the appropriate works of the world, 
are lying in wickedness, [sv rw ^ov^pw] in the Devil, and not in 
Christ. But they that marry, or in any relation propagate the 
children of the world, serve the world, and therefore do not serve 
Christ ; they bring forth the appropriate fruit of the world, and 
are therefore of the world, and abide in it. Thus it is logically 
proved, by undeniable premises and correct conclusion, that they 
who marry, or do the works of natural generation, are of the 
world, and not of Christ. 



Christ’s people not of this world. 



19 



CHAPTER XIL 

THE SUBJECT CONTINUED. 

After taking this view of the suject, the great and last ob- 
jection will present itself, that, if this is the true gospel, and all 
should believe and obey it, as all ought surely to obey the truth, 
the world would soon come to an end. To obviate this, let it be 
considered in the first place, that the very work of Christ is to 
bring the world to an end in his people, as soon as they become 
his. A work unknown to the church before the coming of Christ, 
as saith the apostle; “Now, all these things happened unto them 
for our example ; and they are written for our admonition, upon 
whom the ends of the world are come.” (1 Cor. x: 11.) Ac- 
cordingly, as before shown, his people are not of the world, even 
as he is not of the world. 

Now let us ask, on what principle can the end of the world be 
effected by the abstinence of those who are not of it ? The world 
is to be served and continued through its own subjects, and is 
sufficiently organized for that purpose. But the objection in- 
cludes this also, that the call is to every one to come into the same 
faith, and should this be so, the world must inevitably come to a 
period. It is true the call is to every one wherever the gospel 
comes ; but it is also true, that few are disposed to obey. 

There is a heavier objection in the way than the fear or the 
prospect of the world’s coming to an end ; their unwillingness to 
deny worldly lusts, is of more weight with them, than the pros- 
pect of the world’s being at an end, or than even the hope of sal- 
vation or the fear of damnation.* Now the deciding question is 
simply this, Which is the most momentous work ; to continue 
building up the world in its present order, in which salvation is 
not known, and keep every individual to that work, or to build up 
the church of Christ, in eternal life, for all souls who are willing 
to come out of the world and be joined to Christ? They that 
prefer the latter, will confirm the wisdom of their choice by ma- 
king a speedy escape from the course of the world, and all its fet- 
ters, and uniting themselves to the body of Christ, the church. 
And those that make choice of the former, may solace themselves 
in^ their short-lived and paltry inheritance, the portion of Esau, 

* Many will probably affect to deny this, anticipating the vain hope ol 
obtaining salvation short of denying themselves of those darling pleasures 
which center in the lust of concupiscence. But such a salvation was never 
offered by Christ, and can have no foundation in his gospel. — E d. 



80 



Christ’s people not of this world. 



while we consider the second answer to the objection, in the 
words of Jesus Christ. 

“And this gospel of the kingdom shall he preached in all the 
world, for a witness unto all nations : and then shall the end 
come.” (Mat. xxiv: 14.) This prophecy was not fulfilled in 
the apostolic dispensation ; nevertheless it will surely come to 
pass. Now what can they effect, who are so deeply interested in 
keeping this world from running out ? Can they rebuke the pur- 
pose of God, which is to publish to all nations that everlasting 
gospel of Christ, which he has already introduced amongst men, 
to make a finishing work of salvation in all who will receive it ? 
Can they withstand the decree of God saying, let the finishing, the 
everlasting gospel be published to the men who dwell on the earth, 
saying, “ Fear God and give glory to him, for the hour of his judg- 
ment is come?” Or can they prevent the faith and obedience of 
honest souls who seek a kingdom which hath foundations, whose 
builder and maker is God ? Can they support the world in its 
present course and order, when the testimony is fulfilled, and the 
end is come, any more than the disobedient in the days of Noah, 
could, by their eating and drinking and marriages, keep the flood 
from drowning them when it caine ? “ For as in the days that 

were before the flood, they were eating and drinking, marrying 
and giving in marriage, until the day that Noah entered into the 
ark, and knew not until the flood came and took them all away ; 
so shall also the coming of the Son of Man be.” (Matt, xxiv ; 
38, 39.) They will not yield until the end is come. 

As God in the days of Noah, gave the people warning long 
enough to prove them, and give them a fair opportunity to repent, 
before he brought the flood ; so w hen the everlasting gospel shall 
have been preached to all the world, for a testimony to all na- 
tions, until the time shall be fulfilled and all have heard, then shall 
the end come : and whether many or few shall have believed, the 
world can support its cause no longer. 

In every dispensation, except the Christian, marriage was jus- 
tifiable and consistent ; for in Christ alone, the people are called 
to leave the world and its works. And the practice is so com- 
mon, that it is hard to convince mankind that Christ is at all dis- 
tinct horn Adam. Hence some, after all, will plead the instruc- 
tion or permission given to Noah; as if Noah had been Christ, 
and had the preeminence, or had even been a follower of Christ, 
many hundreds of years before he opened the w r ay ; or, as if Noah 
were the pattern and example of believers, whose steps they are 
to follow. Neither do all the permissions, commandments and 
regulations under the law of Moses and the whole Levitical 
priesthood, although they contained every commandment from the 



Christ’s people not of this world. 



81 



beginning, afford any support to the faith or practice of marrying 
and living in generation after coming into Christ, in whom there 
is neither male nor female. “ For [in Christ] there is verily a 
disannulling of the commandment going before, for the weakness 
and unprofitableness thereof. For the law [called the command- 
ment going before] made nothing perfect, but the bringing in of 
a better hope doth ; by the which we draw nigh to God.”* When 
the priesthood was in the hands of the tribe of Levi and of Aaron, 
and the first-born of the high priest was his heir, they all married 
and begat children in the flesh. But the priesthood being trans- 
posed, from Aaron to Christ, who is made priest, not afte^ the or- 
der of Aaron, but after the order of Melchizedec, who was without 
father, without mother, and without descent ; so is the Son of 
God, and so are his people, without father, without mother, and 
without descent after the flesh ; these neither marry nor are given 
in marriage. For the priesthood being changed, or transposed, 
there is a transposition or change made also in the law. There 
is one law and one rule. 

The thought is in itself inconsistent and preposterous, that 
Christians should count it their province or privilege to occupy 
the old ground of generation, pertaining to the first Adam, after 
they are called out to be a separate people, devoted to God. That 
any people should be redeemed from death, and initiated into life, 
and yet be participators in the appropriate works of him in whom 
all die ; or should be regenerated from the first Adam, into the 
second ; transplanted from the world into the church, the body of 
Christ : from the ruined state of fallen nature, into a state of 
salvation by the grace of God in Christ; from union and relation 
to the men of the world, who all lie in wickedness, to a relation 
and union with the general assembly and church of the first-born, 
whose names are written in heaven ; or in a word, from Adam to 
Christ, and from earth to heaven, and yet occupy the same ground 
from which they were transplanted, and cultivate the same old 
polluted soil of fleshy generation, is too absurd to admit of a 
supposition ; these different states are incompatible with each 
other. 

It is utterly unreasonable, that they who believe they were con- 
ceived in sin and shapen in iniquity, as well as all others who 

* Heb. vii: 19. Translation of this verse does not appear to convey the 
apostle’s meaning so correctly, nor is it so literal as the following : The law 
perfected nothing , hut, was the introduction of a better hope , by which we ap- 
proximate to God. The true meaning seems to be, that the law was only a 
system of types and shadows, and therefore could bring nothing to perfection, 
as to the real substance of the work of salvation ; but it was an introduction 
to that work, which was substantially manifested in and through Christ. — Ed 



82 



Christ’s people not of this world. 



have been thence produced, should cleave to the former ground 
and cultivate the old soil wherein they were thus conceived and 
shapen, after (they say) they have been called, with the holy call- 
ing of the gospel, into Christ, to be a people devoted to God, to 
serve him in the newness of the Spirit, and no more in the oldness 
of the letter. Can it be that such people have any real under- 
standing of the character of Christ, the quickening Spirit, the Lord 
from heaven ? Or of the nature and work of Christ, in the re- 
demption of souls ? Or can they have any just conceptions of the 
greatness and reality of that change which is experienced by 
those who are called in Christ to put off the old man with his 
deeds, which are so corrupt, that all his fruit, even the most le- 
gitimate, is conceived in sin and shapen in iniquity, according to 
the deceitful lusts, and to put on the new man, who after God, 
(and not after the fleshy works of the old generation,) is created 
in righteousness and true holiness? Can they be the circum- 
cision who worship God in the Spirit, and rejoice in Christ Jesus, 
and have no confidence in the flesh, to whom it is like cutting the 
heart-strings, and rending the cords of life, to renounce the fleshly 
works and fleshly relation of the first Adam, for the sake of Christ 
and eternal life in him ? Do they love him more than these ? 

But some will yet say, Did we not all come forth into life by 
natural generation ? And without it, how could there be any peo- 
ple to be saved ? And what then ? Because we are all born into 
the world by natural generation, born of blood, of the will of the 
flesh, and of the will of man, according to his desires and propen- 
sities, must we on that account, or can we remain on the ground, 
and in the works of natural generation, after w T e are called out to 
be of the number of the new-born children of God, in Christ, who 
are born, not of blood, nor of the will of the flesh, nor of the will 
of man, but of God, and are not of the world, even as Jesus is not 
of the world? Can any man be in Christ and remain where he 
was before ? Can a man put cif the old man with his deeds, and 
put on the new, and be a partaker of the nature, and a practiser 
of the works which are the very core of the old man’s life, and the 
foundation of his existence ? Let the dead bury their dead ; and 
let the world propagate its members ; but let not God’s people 
return to the beggarly elements, the rudiments of the world , where- 
in some desire to be in bondage. 

But some will argue, that to put off the old man with his deeds, 
implies nothing more than to put off or renounce, and not practise 
nor approve the evils which have attached themselves to him, and 
which he had before practised, as drunkenness, murder, theft, 
adultery, fornication, covetousness, and other unlawful works and 
lusts. But this plan, in its utmost extent, is only to dress the old 



Christ’s people not of this world. 



83 



man in goodly attire, to sweep, and garnish the house, and let 
him live. These are no part of the old man. They are unmanly 
things, as well as unchristian. Unlawful deeds were never com- 
mitted to him to do ; neither was he ever allowed to indulge in 
unlawful lusts ; they ard none of his appropriate works, even in 
nature, unless by that appropriation which he himself has made, 
by deviating from his proper line, without any authority from God. 
And although these and such like are the works of the flesh, they 
pertain to fit it in its fallen condition only, in its fallen nature as 
opposed to the Spirit. And the flesh is not to be redeemed from 
its loss, purified and saved, but to be crucified with the affections 
and lusts, whether appropriate or self-made. So also, the old 
man is not to be renewed and redeemed, by Christ, but to be put 
off with his deeds, whether appropriate by God’s appointment, or 
self-made. And Christ is to be put on, the new man who is re- 
newed in knowledge, after the image of him who created him in 
every follower, in whom he is formed. u Put ye on the Lord 
Jesus Christ; and make no provision for the flesh to fulfil the lusts 
thereof,” (do not make the provision of the flesh towards its de- 
sires. Pom. xiii : 14,) 

J esus was a partaker of a human body and soul, as other men 
are, that he might be the elder brother of his redeemed brethren, 
the Father of his spiritual children, a fellow partaker and leader 
in their sufferings and tribulation, and thus be made like them in 
all things ; while he opened for them the new and living way 
through the vail, that is to say, his flesh, his own being part of the 
same which they had, and by the cross which he taught them also 
to bear. In that situation, he used the proper means of support 
for the animal life of the natural body ; but took no part in the 
generation of the world, nor made any provision, by laying out, or 
submitting to any method for the fulfilling or satisfying of the de- 
sires or lusts of the flesh; so it is justifiable and consistent with 
Christianity, to provide things necessary and convenient for the 
support of the body, to maxe a vessel for God’s service, subject to 
the Spirit, which mortifies the deeds of the body, but not to feed 
it for the indulgence of fleshly lusts or the performance of the first 
Adam’s works, after being called into Christ. We have an altar 
whereof they have no right to partake who serve the tabernacle, 
(Heb. xiii : 10.) 

Farther to illustrate the doctrine of Christ, and show that the 
world will hate and oppose the people of Christ, as they also do 
himself, I will introduce the saying of Christ to the Jews. “ I am 
come in my Father’s name, and ye receive me not : if another 
shall come in his own name, him ye will receive.” (John v : 43.) 
Could anything more strikingly exhibit the enmity of the world 



84 



Christ’s people e t ot of this worlb. 



against God and his Christ, than the rejection and abuse which 
Jesus received at the hand of the people among whom he wrought 
so many miracles, spake so many gracious words, did so many 
kind offices and good works, and in all his w T orks revealed the 
Father so clearly ? But, I am come in my Father s name , and ye 
receive me not : if another shall come in his own name , him ye will 
receive . Query ; If any man should come professedly in his own 
name, and propose to be a teacher to lead men to life, not even 
pretending that God had "sent him, or that he had any commission 
from God, would even the world receive him? I think not. 
These words then are flguarative ; and the phrases, In my Father's 
name , and In his own name , are to be understood as containing 
more than words. 

When Jesus spake of the false prophets and teachers, he said, 
Many shall come in my name, saying, I am Christ. Saying hut 
not doing according to Christ , not walking in his Spirit or works. 
Now if any man will come in the name of Christ, not saying , hut 
doing according to Christ, walking in his Spirit and his works, 
him the multitude will not receive. But if another shall come in 
his own name, as almost all do, not only saying, but doing also, 
walking in his own ways and teaching out of his own spirit, him 
they will receive. For when a man cometh in his own name, or 
according to his own spirit, and will promise the people salvation 
in that spirit, he cometh in the name and spirit of all the world, 
and they will receive him and close in with the plan. A Christ, 
or his ministers, who will preach salvation to the flesh, or in the 
flesh, bring the most acceptable news to mankind, and they will 
receive them. 

Now it is according to the name, and the spirit, and the prac- 
tice of this world, to marry and live in natural generation, there- 
fore it is that all those preachers of the various denominations who 
approbate that work, as being consistent with Christianity, And so 
hearty a reception among mankind. They bring them no cross 
against their own life. These are they who promise the people 
liberty, while they themselves ape the servants of corruption. But 
it is not according to the spirit of this world for a man to deny 
himself, and take up his cross and follow Christ, bearing his yoke 
and his reproach, to crucify the flesh with the affections and lusts, 
and lose his life for Christ’s sake and the gospel’s. Therefore it 
is that those preachers and people who follow Christ, bearing his 
cross and his reproach, and teach the necessity of coming out from 
among them, and not being of this world, even as Christ is not of 
this world, as the true way to be saved, And such poor reception 
among professed Christians as well as others. These are they 
who truly come in the name of Christ and of the Father, and the 
people prove it by their so generally rejecting them. 



Christ’s people not of this world. 



85 



CHAPTER XIII. 

THE SUBJECT CONTINUED. 

The foregoing doctrine bears hard against the children of this 
world, whose only dependence is the flesh, who trust in it for their 
existence and continued succession here, and finished happiness 
in heaven. For, cut off the flesh and the world is ruined ; its 
children are enervated; they have no longer any source of ex- 
istence, no longer any comfort or any lively spring of action or 
pursuit, in this stage of action ; and their grand concentrating 
hope and prospect of perfected happiness (most of them) in the 
next world, is the resurrection and reanimation of the flesh, or 
natural body ; so that their great confidence is in the flesh, without 
which they have no hope. 

“ But we are the circumcision, who worship God in the Spirit, 
and rejoice in Christ Jesus, and have no confidence in the fieshfi 
(Phil, iii : 3,) neither for life nor happiness here, nor for any part, 
much less the perfecting of happiness in heaven. For, notwith- 
standing we had our confidence in the flesh, when we were of the 
world, having renounced the world and its appropriate works, to 
follow Christ and be of him, we have that confidence no more, 
neither stand in relation to those who live according to the flesh. 
“ For the lov^ of Christ constraineth us ; because we thus judge, 
that if one died for all, then were all dead. And that he died for 
all, that they who live, should not henceforth live unto themselves, 
but unto him who died for them, and rose again. Wherefore, 
henceforth know we no man after the flesh : yea, though we have 
known Christ after the flesh, yet now henceforth know we him no 
more.” (2 Cor. v: 14, &c.) 

Once Christ was known as a man, descending from the loins 
of Abraham, Isaac and Jacob, according to the flesh ; but he is 
now known in the Spirit as the Lord from heaven and Head of the 
new and spiritual creation, the true Father of the faithful; the 
former kindred or relation, therefore, according to the flesh, with 
all its knowledge, is forgotten, and men become known and united 
in the Spirit. “ Therefore, if any man be in Christ, he is a new 
creature : [of, there is a new creation, Greek,] old things are 
passed away, behold, all things are become new. And all things 
are of God.” He has new motives, new prospects, new works, 
a new parentage, and all new kindred, in the Spirit and accord- 
ing to Christ, in the room of the old in the flesh and according 
to the first Adam. Thus having obtained new springs and a new 
life, he drinks out of a new fountain, serves a new master, and 



86 



Christ’s people not of this world. 



finally walketh with him in the new and living way which he 
hath consecrated through the vail, in which he vailed himself, that 
is to say, his flesh ; that we might hold a relation to him and fol- 
low him. For he is dead with Christ frorfi sin, from the world 
and its rudiments, and alive to God in the Spirit. His brethren, 
and his sisters, and his mother, are the same as Christ’s are, those 
who do the will of his Father in heaven. He is a subject of the 
same death which Christ died, to sin , and of the same life which 
Christ lived, to God . He no more looks to Adam as his head or 
his root, or his law-giver, but to “Jesus the author and finisher 
[or, the first leader and perfecter] of our faith ; who for the joy 
that we set before him, endured the cross, despising the shame, 
and is set down at the right hand of the throne of God.” Thus 
he is eventually an overcomer with Christ, and sitteth with him 
on his throne, even as he overcame, and hath sat down with the 
Father on his throne. 

But all this work of dying with Christ, of suffering with him, 
and of losing the life for Christ’s sake and the gospel’s, is consid- 
ered by some, and argued with obstinacy, as consisting in an in- 
ward work, reforming indeed, and regulating the life and manners 
of men, as well as softening their hearts; but not cutting them off 
from the original stock so perfectly, but that they may do the ap- 
propriate works of the first Adam, while they also serve Christ 
— may propagate and do the other appropriate works of the world, 
while they are not of the world, even as Christ J esus is not of the 
world. 

But besides the impossibility of a man’s serving two masters, 
and the impropriety or rather absurdity of any man’s propagating 
the world, and doing the appropriate works of the world and of 
the first Adam, the father of the world, when he himself is not of 
the world, which are silencing considerations with men of dis- 
cernment, it may be asked, How comes it to pass that by the 
faith, or work of Christ, the son is divided against the father, and 
the father against the son, the mother against the daughter, and 
the daughter against the mother, the daughter-in-law against the 
mother-in-law, and the mother-in-law against the daughter-in-law, 
and that a man’s foes are (emphatically) those of his own house, 
or family ; and how comes it to pass, with an emphasis, that the 
kindreds of the earth (or earthly kindreds, relations) shall wail 
because of him ; unless the faith and word of Christ cut the cords 
of the kindred of the earth, and take the life of the fleshly or 
Adamic relation. 

According to the promise of God to his Israel, even to Christ, 
so it is coming to pass. u Thou art my battle-axe and my weap- 
ons of war : for with thee will I break in pieces the nations, and 



Christ’s people not of this world. 



87 



with thee will I destroy kingdoms ; and with thee will I break in 
pieces the horse and his rider; and with thee will I break in pieces 
the chariot and his rider ; with thee also will I break in pieces 
man and woman ; and with thee will I break in pieces old and 
young ; and with thee will I break in pieces the young man and 
the maid ; I will also break in pieces with thee the shepherd and 
his flock ; and with thee will I break in pieces the husbandman and 
his yoke of oxen ; and with thee will I break in pieces captains 
and rulers,” (Jer. li : 20 to 23,) even all the connection and the 
pursuits of the whole order of the flesh and the world. Again : 

The promise of God, for the work of Christ, is as follows : “ And 
it shall come to pass in that day, that I will seek to destroy all 
the nations that come against Jerusalem. And I will pour upon 
the house of David, and upon the inhabitants of Jerusalem, the 
spirit of grace and supplications ; and they shall look upon me 
whom they have pierced, and they shall mourn for him, as one 
mourneth for his only son, and shall be in bitterness for him, as 
one that is in bitterness for his first-born. In that day shall there 
be a great mourning in Jerusalem, as the mourning of Hadadrim- 
mon in the valley of Megiddon. And the land shall mourn, every 
family apart ; the family of the house of David apart, and their 
wives apart; the family of the house of Nathan apart, and their 
wives apart; the family of the house of Levi apart, and their 
wives apart ; the family of Shimei apart, and their wives apart ; 
all the families that remain, every family apart, and their wives 
apart.” (Zee. xii : 9 to 14.) Men and wives are in the course 
of this world ; for its children marry and are given in marriage ; 
but the work of Christ will rend them all asunder for the destruc- 
tion of the flesh, that the Spirit may be saved — that they may be 
as angels of God in heaven, all joined to the Lord in one Spirit. 

But it is argued that this work of dying with Christ was all 
done in him, that is, by him in our room, when he suffered once 
in the end of the world ; that the actual losing of the life for 
Christ’s sake and the gospel’s, is limited to those who are called 
to suffer martyrdom, or give up the natural life in the cause of 
Christ. But if this be true, none besides those martyrs can be 
saved : for whosoever will save his life shall lose it ; and in all 
the revelations of God to men where do we read of any who ever 
arrived to finished salvation, except those who arrived through 
great tribulation, suffering and death ? in a word, any but martyrs 
who loved not their lives unto the death ? 

No affliction is so great ; no death strikes so deep and deadly 
a blow against human nature, its hopes, its life and prospects, in 
its fallen state, as the piercing call of God to come out of the 
world into Christ ; this death is to both the male and female ; for 



88 



Christ’s people not of this world. 



both are partakers of the ruin which is in the flesh by sin. Tlr 
nature of the serpent, which is the source of all iniquity, has it' 
life and subsistence in the works of natural generation, and lives 
under cover of marriage first instituted by God, or that appoint- 
ment according to which a man was to forsake his father and his 
mother, and be joined to his wife, and they twain were to be one 
flesh. This was the original order of the first creation, and was 
in its own time and place correct and innocent, until the serpent 
beguiled the woman ; she then became obedient to him, and par- 
took of his nature, which she has retained ever since, with much 
obsequiousness ; and the woman, ingeniously occupying the same 
bait, enticed the man, and decoyed him into the same transgres- 
sion ; to whom he hath yielded himself a servant, and to the ser- 
pent through her, ever since, to the production of all the real evils 
which are extant, or ever have been on the earth. 

For that original order appointed and fixed by God, wherein 
the blessing of God would have been found in peace, had it been 
kept according to its original design, that God might seek a godly 
seed. (Mai. ii : 15.) When it became subverted over to the Devil, 
it became the fruitful womb of the contrary evils, and the earth was 
filled ivith violence. (Gen. vi : 11.) According to this view, Sol- 
omon, notwithstanding he lived in a dark day, when the light of 
the gospel had never appeared, and, therefore, could not find out 
all the truth, as he confessed, when he applied his heart to know 
and to search , and to seek out wisdom , and the reason of things , 
and to know the wickedness of folly, even the foolishness, and mad- 
ness, exclaimed, “ And I find more bitter than death the woman 
whose heart is as snares and nets, and her hands as bands.” 
(Eccl. vii : 25.) Thus esteeming the woman as the ground- work, 
or productive soil of all the evils, the folly and wickedness under 
9 the sun. According to what was seen and written before : “ That 
the sons of God saw the daughters of men that they were fair ; 
and they took them wives of all whom they chose. And God 
said, My Spirit shall not always strive with man, for that he also 
is flesh. And God saw that the wickedness of man was great in 
the earth, and that every imagination of the thoughts of his heart 
was only evil continually.” (Gen. vi ; 2, 3, 5.) This was the 
fruit of their being one flesh, after the first order of creation be- 
came subverted by the serpent ; and so it remained, not only until 
the days of Solomon, but ever since. 

I would not be understood by the strong language here used, 
that the woman is alone in the transgression ; the man is as really 
guilty as the woman. But as the woman was first deceived and 
first in the transgression, she appeared foremost in the production 
of evil and in the affliction to be felt in the days of visitation. 



Christ’s people not of this world. 89 

“ Wo to them that are with child, and to them that give suck in 
those days.” (Mark xiii : 17.) Why not as directly to them that 
beget ? For the day of visitation comes with death to the fallen 
nature of the human family ; and this fallen nature is the life of 
the lost world. 

This statement is not intended to cast any disparagement on 
the woman in her proper order, but, if possible, to bring her to 
sober reflection, arid convict her judgment and conscience of her 
lost estate ; and to let her know that her art of pleasing, as the 
idolizing world delicately term ity however noble and amiable the 
faculty in its proper use, is subverted into serpentine skill of be- 
guiling and decoying, being abundantly used to that effect ; which 
if not crucified by the cross of Christ, will eventuate in her de- 
struction. “ I find, [saith Solomon,] more bitter than death the 
uoman whose heart is as snares and nets.” 

It may be objected, as it already has been, that the woman here 
exhibited or characterized, is not the whole sex in contradistinc- 
tion from the man, but the dissipated or lecherous woman of ex- 
ceptionable conduct. This objection, may arise from two causes. 
First ; The unwillingness of the man, as well as the woman, to 
be convicted of the egregious ruin which has overtaken the wo- 
man by her obedience to the serpent, and which is by her dis- 
persed amongst her admirers ; and secondly, an acquaintance 
with the construction and force of language, I find more hitter 
than death the woman whose heart is as snares , importing the same 
as if it read, for her heart is as snares and nets. Surely the man 
lost as he is, will not agree that the woman of an exceptionable 
character is the only one who can environ him with her snares 
and nets. But it is the appropriate power of the woman, in her 
fallen state, to allure by the flesh in the nature of the serpent ; 
and Solomon was led astray, no doubt, by the most worthy in his 
knowledge. 

The Hebrew text is correctly translated thus : u I find more 
bitter than death the woman [or as the seventy have translated 
it, I find her out ; and I say that there is somewhat, more bitter 
than death, with the woman] who is as snares, and her heart as 
nets and her hands as bands.” Ho doubt, according to the w T ords 
which follow, “ Whoso pleaseth God shall escape from her ; but 
the sinner shall be taken by her.” But Solomon, who then knew 
not fully the seat of depravity, (but the Spirit knew,) might have 
cherished the idea that the evil lay in the exceptionable conduct 
of nearly all women, and that if the good woman could be found, 
it might be remedied. But unhappily he never could find her ; and 
no wonder ; for the earth had not yet been honored with her per- 
son, nor the church been blessed with her Spirit. The good wo- 



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Christ’s people not . of this world. 



man is she that hath forsaken and crucified the flesh, and hath borne 
her cross after Christ Jesus her Lord : the good woman could not 
he found before the good man. The flesh must be crucified ; for 
it is of the world, and not of God ; and its fruits have always been 
in iniquity and in sin ; as saith the Psalmist : u Behold, I was 
shapen in iniquity ; and in sin did my mother conceive me,” as 
our common translation reads. 

But no English language occurs to me, calculated to express 
the force of the original, without lengthening the description. The 
Psalmist, pressed with the sens£ and weight of his corruption 
and depravity, which he brought with him by descent from the 
rock whence he was hewn, and the hole of the pit whence he 
was digged, and laboring to make a clear communication of his 
impressions, used the most energetic expressions, it is probable, 
his native language could afford, “ I was conceived in the act of 
iniquity, and in the act of sin my mother enclosed me, in the lust 
of coition evidently making the whole work and production, the 
fruit of sin, and that neither the fellowship nor nature of God was 
therein — that God was not known therein. 

There is abundant testimony in history to prove, by that au- 
thority, that it was the faith of the early Christians after the days 
of the apostles, to renounce the generation of the first Adam, as 
being included in the cross of Christ, which every Christian is 
required to bear. And although all did not bear a full cross in 
that point, they who did were esteemed the best Christians. At 
this day, all those faithful and zealous disciples of Christ are count- 
ed heretics ; and as such, their mangled characters have been 
handed down to us, by historians who were enemies to the cross 
of Christ. 

But enough is said to prove the point in hand ; neither have we 
any good evidence that the notion of Christians marrying, and 
doing the works of the first Adam, was ever patronized with full 
fellowship in any professed Christian church, until in modern 
times ; it is entirely an innovation ; the work of men, who are 
lovers of carnal pleasures, more than lovers of God, or real 
friends to the cross of Christ. I say the mangled characters of 
the most zealous and faithful disciples, who have denied themselves 
for the sake of Christ and his gospel, have been handed down to 
us under the name of heretics ; and such are all those esteemed 
by the professing part of the world, who correctly adhere to the 
doctrine and example of Christ in obedience. It is esteemed the 
worst kind of heresy, the worst kind of apostacy from Christ, to 
renounce the world, or the first Adam, the father of the w T orld, 
and put all confidence and all dependence in Christ ; rejoicing in 
Christ Jesus, and having no confidence in the flesh. 



Christ’s people not of this world. 



91 



So that after all the mighty outcry of heresy, delusion and pre- 
sumption against the believers in Christ’s second appearing, our 
faith is not so different from that of other people, as many repre- 
sent it, or as prejudice and opposition say. Do we believe that 
the old generation is not the work of Christ ? So do they. Do 
we believe that his real followers do not practise it ? So do they ; 
as many as have kept a direct line of faith from the primitive 
church. Do we believe that God’s purpose is to put a period to 
the world and the old generation ? So do they. Do we believe 
that God will put an end to the world by fire, that the earth and 
the works thereof shall be burnt up, and that the elements 
shall melt with fervent heat ? So do they ; and so in many other 
points. 

The erroneous notion among professors, that prophetic language 
can be understood by them, before it is explained by the accom- 
plishment, is productive of many more. But that they are exposed 
to take metaphorical and symbolical language in a literal accep- 
tation. The fire of God by which the earth is to be consumed, is 
preposterously maintained to be elementary fire, notwithstanding 
so many scriptures speak differently. But what that fire is, the 
gospel, or the Spirit of God in the gospel, is the best expositor, 
and shows those who keep the gospel, that it is God himself, who 
is a consuming fire ; or the Holy Spirit, who is the fire in Zion ; 
or Christ, who is like a refiner’s fire. By this fire, the earth and 
the works that are therein shall be burnt, and the elements shall 
melt with fervent heat ; “ And the world passeth away, and the 
lust thereof; but he that doeth the will of God abideth forever.” 

It has been before shown, and everywhere known, that the lust 
of the world, or the w r orks of the generation of the world, are the 
elements of the world. “Nevertheless, we, according to his 
promise, look for new heavens and a new earth, wherein dwelleth 
righteousness in the earth, as well as in the heavens, after the 
great burning hath come to pass, and the earth and the heavens 
have passed away with a great noise. (1 John ii; 17 2 Pet. 
iii : 10, &c.) It is also a question with some, and with many a 
matter of obstinate unbelief, whether the times and seasons are 
come, in which the old heavens and earth shall pass away by the 
fire of God. The mistaken notion that the prophecies can be un- 
derstood before the day of their accomplishment, or without the 
gift of the same Spirit who gave them at first ; and also the notion 
that they are to be literally fulfilled, operate strongly in support 
of their not believing that the times are come, while they do not 
see those literal accomplishments, not considering that the work 
of the kingdom of Christ is spiritual, and that “ None of the 
wicked shall understand ; but the wise shall understand.” 



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Christ’s people not of this world. 



CONCLUSION. 

Thus we have performed what was proposed, to show what are 
the distinguishing characteristics of the church, or body, of Christ, 
by which they can be known and distinguished from all other 
people. They are found to be a people in the possession of that 
gospel which gives them power over all sin, so that in the pro- 
gress of the work they cease to commit sin, or to do any iniquity 
— a people living in the exercise of such love and union as no 
other people can imitate, being the product of no other cause; 
no other spirit than that of which they are possessed — the Spirit 
of God — the unity of the Spirit in the bond of peace — a people who 
are not of this world, and therefore neither marry nor are given 
in marriage, as the children of this world do, but live as the angels 
of God, who are devoted to the work and service of God in the 
Spirit, and serve not the flesh. Therefore , brethren , we are 

debtors , not to the flesh, to live after the flesh. For if ye live after 
the flesh, ye shall die : but if ye through the Spirit do mortify 
the deeds of the body , ye shall live. 

It may appear to some a very improbable thing, or rather im- 
practicable, for a society of people to subsist on the earth from 
year to year, and from age to age, in the practical rejection of the 
physical order of procreation. But God has begun the work, and 
he will carry it on. It is not the work of man, or it could not 
stand ; for said Jesus, “Every plant which my heavenly Father 
hath not planted, shall be plucked up from the root.” It has been 
shown that the flesh is not the source of confidence in the people 
of God, but the Spirit. That the flesh is the source of divisions, 
of wars and contentions ; but that the church and people of God 
are united in one Spirit. “ Jerusalem is builded as a city that is 
compact together.” The church of God, the new Jerusalem, is 
built in a new order of things, after the Spirit ; in Christ, “ Of 
whom the whole family in heaven and earth i§ named.” So said 
John in the Book of Revelations ; “And I saw a new heaven and 
a new earth ; for the first heaven and the first earth were passed 
away ; and there was no more sea.” The material heaven and 
earth could not subsist in their present order, without the water 
of the sea, to supply both the animal and the vegetable creation. 
But the language is prophetic and symbolical. The sea is the 
source and treasure of many waters on the earth ; which are used 
in this same Book of the Revelations, as a symbol of Peoples, and 
multitudes, and nations, and tongues; a divided and immense mul- 
titude over whom the great whore, THE MYSTERY BABY- 
LON, THE MOTHER OF HARLOTS AND ABOMINA- 



CHRIST S PEOPLE NOT OF THIS WORLD. 



93 



TIONS OF THE EARTH presideth, with noise, tumults and 
divisions, like the roaring waves and commotions of the sea. But 
none of these things are in the church of Christ ; in whom there 
is neither Greek nor Jew , neither bond nor free , neither male nor 
female ; neither confusion nor division, nor tumult ; for in that 
church God hath his dwelling. “And I John saw the holy city, 
new Jerusalem, coming down from God out of heaven, prepared 
as a bride adorned for her husband. And I heard a great voice 
out of heaven, saying, Behold, the tabernacle of God is with men, 
and he will dwell with them, and they shall be his people, and 
God himself shall be with them, and be their God. And God 
shall wipe away all tears from their eyes ; and there shall be no 
more death, neither sorrow nor crying, neither shall there be any 
more pain ; for the former things are passed away.” (Rev. xxi : 
1 , 2 , 3 , 4 ,) 



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